Homily IV.

An exhortation to the people respecting fortitude and patience, from
the examples of Job and the Three Children in Babylon. The Homily
concludes with an address on the subject of abstaining from oaths.

1. Blessed be God! who hath comforted your sorrowing souls, and stayed
your agitated spirits! For that ye have received no small consolation
is evident by the desire and readiness to listen which ye are now
showing. For it is impossible that a soul in anguish, and oppressed
with the cloud of despondency, should have power to hear with
readiness anything that is spoken. But I see you are attending to us
with much good will, and with an intense earnestness; and that you
have shaken off gloomy thoughts, and put aside the sense of present
distress, in your affectionate desire of listening. For this cause, I
thank God heartily together with you, that the calamity has not
overmatched your philosophy; nor fear relaxed your vigour; nor
tribulation quenched your alacrity; nor danger dried up your zeal: nor
the fear of men overcome the desire for God; nor the difficulty of the
times overthrown your earnestness; nay, so far from overthrowing, it
has strengthened it; so far from slackening, it has given it more
intensity; so far from quenching, has kindled it the more. The forum
is indeed empty, but the church is filled; the former supplies
material for melancholy, the latter is an occasion of joy and
spiritual gladness! When therefore, beloved, you betake yourself to
the forum, and the sight of the solitude calls forth a groan, fly back
to thy Mother, and straightway she will console thee with the
multitude of her offspring and will show thee the chorus of the
Brethren complete, and will drive away all thy despondency! For in the
city we are as earnestly longing to see human beings, as those who
inhabit the deserts; but when we take refuge in the church, we are
straitened for room by the multitude. And as when the sea is in
uproar, and rendered furious by the violent tempest, fear compels all
to fly for refuge from without into the harbour; so also now, the
waves of the forum, and the tempest of the city, drives together every
one from all sides into the church, and by the bond of love knits the
members close to one another.

2. Let us then give thanks to God even for these things, that we have
reaped so much fruit from the tribulation; that we have received so
great an advantage from the trial. If there were no trial, there would
be no crown; if there were no wrestlings, there would be no prize; if
there were no lists [1189] marked out, there would be no honours; if
there were no tribulation, there would be no rest; if there were no
winter, there would be no summer. And this may be observed, not only
amongst men, but even with the very seeds; for if, in that case, we
expect the ear of corn to spring and flourish, there must be much
rain, much gathering of the clouds, and much frost; and the time of
sowing is also a rainy season. Since therefore the winter, a winter
not of the elements, but of souls, has now set in, let us too sow in
this winter that we may reap in the summer; let us sow tears, that we
may reap gladness. This is not my word, it is a prophetic promise,
"They who sow in tears, shall reap in joy." [1190] The rain which
cometh down, doth not so make the seeds to sprout and grow, as the
shower of falling tears maketh the seed of godliness to spring up and
flourish. This it is that cleanseth the soul; watereth the mind, and
causeth the growing germ of doctrine to push rapidly forwards. For
this reason also, it is needful to plough up a deep furrow. This the
Prophet signified when he spoke thus, "Break up your fallow ground,
and sow not among thorns." [1191] Therefore, as when he who has set
the plough on the field, turns up the earth from below, preparing
beforehand a safe lodgment for the seeds, in order that they may not
lie dispersed over the surface, but may be hidden in the very womb of
the earth, and deposit their roots in safety: so also it is our
business to act; and making use of the plough of tribulation to break
up the depth of the heart. For another Prophet admonishes of this,
when he says, "Rend your hearts and not your garments." [1192] Let us
then rend our hearts, that if any evil plant, any treacherous thought
be present in us, we may tear it up by the roots, and provide a pure
soil for the seeds of godliness. For if we do not now break up the
fallow ground; if we do not now sow; if we do not now water it with
tears, whilst it is a time of tribulation and fasting, when shall we
ever be brought to compunction? Will it be when we are at ease, and in
luxury? But this is impossible. For ease and luxury generally lead to
indolence, just as tribulation leads back again to diligence; and
restores to itself the mind that had wandered abroad, and been
dreaming after a multitude of objects.

3. Let us not then grieve on account of this despondency, but even
give thanks to God, for great is the gain that comes of tribulation.
The husbandman, when he has sown the seed he had gathered with so much
labour, prays that a shower may come; and the ignorant man, looking
on, will be surprised at all that takes place; and perhaps say to
himself, "what can this man be doing? He is scattering what he has
collected; and not only scattering, but he is also mixing it up in the
earth with much industry, so that it will be no easy matter for him to
collect these together again; and besides mixing them with the earth,
he is moreover desiring a heavy rain, so that all he has cast therein
will rot, and become mire." Such a person is also terrified when he
observes the thunders bursting through the clouds, and the lightnings
striking downwards. But not so the farmer. He is glad and rejoices
whilst beholding the heavy rain. For he does not regard what is
present, but awaits the future. He does not attend to the thunderings,
but is reckoning the number of his sheaves. He thinks not of the
decaying seed, but of the flourishing ears of corn; not of the tedious
rain, but of the delightful dust of the threshing floor. Thus indeed,
also, should we regard, not our present tribulation, nor the pain of
it, but the benefit that may arise from it--the fruit that it will
bring forth. Let us wait for the sheaves of the threshing floor; for
if we be sober, we shall be able to collect much fruit from the
present time, and to fill the granaries of our minds. If we be sober,
we shall not only be far from taking any harm from this trouble, but
we shall also reap innumerable benefits. But should we be slothful,
even tranquillity will destroy us! Either of these things is injurious
to him who takes no heed; but they both profit him who lives with
strictness. And even as gold if it be covered with water, still shows
its own proper beauty, and although it should fall into the furnace,
would again come forth brighter than before; but on the other hand,
should clay or grass be mixed with water, the one dissolves and the
other corrupts; and should they fall into the fire, the one is parched
and the other is burnt up; so also in truth it is with the just man
and the sinner! For should the former enjoy repose, he remains
illustrious, even as gold is when immersed in water; and though he
falls into trial, he becomes the more illustrious, like gold when
subjected to the test of fire; but the sinner, if he obtains rest, is
enervated and corrupted like the grass and the clay, when they come in
contact with water; and should he undergo trial, he is burnt up and
destroyed, in the same way as the grass and the clay are by the action
of fire!

4. Let us not then be out of heart for the present evils; for if thou
hast any sins [1193] remaining, they will disappear, and easily be
burnt up by the tribulation; but if thou possessest virtue, thou wilt
become thereby more illustrious and distinguished; for if thou art
continually vigilant and sober, thou wilt be superior to all injury.
For it is not the nature of the trials, but the listlessness of those
who are tried, that is apt to cause their overthrow. So that if thou
desirest to rejoice, and to enjoy ease and pleasure, seek neither for
pleasure nor ease, but seek for a soul full of patience, and one that
is able to manifest fortitude; since if thou hast not this, not only
will trial put thee to shame, but repose will destroy and overthrow
thee yet more signally. For to prove that it is not the attack of
evils, but the listlessness of the mind which subverts our salvation,
hear what Christ saith: "Whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man, which built his house
upon a rock; and the rain descended, and the floods came, and the
winds blew, and beat upon that house; and it fell not, for it was
founded upon a rock." And again: "Every one who heareth these sayings
of mine, and doeth them not, shall be likened unto a foolish man,
which built his house upon the sand; and the rain descended, and the
floods came, and the winds blew, and beat upon that house; and it
fell, and great was the fall of it." [1194] Do you perceive that it
was not the attack of these trials that produced the overthrow, but
the folly of the builders? For there was rain there, and there was
rain here; there were floods there, and there were floods here; here
the beating of winds, and there again the same. The one man built a
house, and the other built a house. The building was the same; the
trials were the same; but the end was not the same; because there was
not the same foundation. For the folly of the builder, not the nature
of the trials, caused the fall of the building; otherwise the house
that was founded upon the rock should have fallen, whereas nothing of
that kind befell it. But do not suppose that these things were spoken
merely of a house; for the discourse relates to a soul, giving proof
by its works that it hears the divine word, or rejects it. Thus Job
builded up his soul. The rain descended;--for the fire fell from
heaven and devoured all his flocks; the floods came;--the
frequent,--the constant,--the successive messengers of his calamities,
telling him of the destruction of his herds--of his camels--of his
children. The winds blew,--the bitter words of his wife:--"Curse God,"
she said, "and die." [1195] Yet the house fell not: the soul was not
supplanted: the just man did not blaspheme; but even gave thanks thus,
saying, "The Lord gave and the Lord hath taken away. As it pleased the
Lord, so is it come to pass." [1196] Seest thou that not the nature of
the trials, but the negligence of the indolent, is wont to cause the
overthrow? since tribulation makes the strong man stronger. Who saith
this? It is the man who lived in tribulation, the blessed Paul; he
speaks thus: "Tribulation worketh patience, and patience probation,
and probation hope." [1197] And even as the violence of the wind, when
it rushes upon strong trees, and sways them in all directions, does
not root them up, but renders them still firmer and stronger by these
attacks; so the soul that is holy, and lives in a religious state, is
not supplanted by the inroads of trial and tribulation, but stimulated
thereby to more patience; even as the blessed Job, whom they made more
illustrious and honourable.

5. At the present time then, a man is angry with us, a man of like
passions, and of like soul, and we are afraid: but in the case of Job
it was an evil and malignant demon who was angry; nay, he was not
simply angry, but set in motion all sorts of machinations, and brought
forward every stratagem; and yet even with all he could not conquer
the fortitude of the just man. But here is a man, who is at one time
angry, at another time is reconciled; and we are nevertheless dead
with fear. On that occasion it was a devil that waged war, who is
never reconciled to human nature, but has engaged in a war without
treaty, and a battle without truce against our race; yet nevertheless,
the just man laughed his darts to scorn. What apology then, or what
pardon can be ours, if we cannot sustain a human trial; we who are
taught such spiritual wisdom under grace; when this man before grace,
and before the Old Testament, endured this most grievous war so nobly!
These things, beloved, we should therefore always discourse of with
one another; and by words of this kind encourage ourselves. For ye are
witnesses, and your conscience is a witness how much gain we have
already received from this trial! The dissolute man hath now become
sober; the bold man meek; the slothful man active. They who never at
any time saw a church, but constantly spent their time at the theatre,
now remain in the church the whole day long. Tell me then, dost thou
grieve on this account, that God hath made thee earnest through fear;
that He hath led thee by tribulation to a sense of thine own safety?
But is thy conscience pained? Yea, is thy mind pierced every day as
with a dart, expecting death, and the greatest wrath? Nevertheless,
from thence too we shall gain a great advance toward virtue, if our
piety is made more earnest by means of the distress. For God is able
to free you from all these evils this day. But not until He sees that
you are purified; not until He sees that a conversion has taken place,
and a repentance firm and unshaken, will He entirely remove the
tribulation. The goldsmith, until he perceives the gold well refined,
will not draw it out from the furnace; and even so God will not take
away this cloud before He hath thoroughly amended us. For He Himself
who hath permitted this trial, knows the time for removing it. So it
is also with one who plays the harp; he neither overstrains the
string, lest he break it, nor relaxes it too much, lest he mar the
consonance of its harmony. Thus does God act. He neither places our
souls in a state of constant repose, nor of lengthened tribulation;
making use of both these at His discretion; for he neither suffers us
to enjoy continual repose, lest we should grow listless, nor on the
other hand does he permit us to be in constant tribulation, lest we
sink under it, and become desperate.

6. Let us then leave to Him the time for the removal of our evils; let
us only pray; let us live in piety: for this is our work, to turn to
virtue; but to set us free from these evils is God's work! For indeed
He is more desirous to quench this fire than thou who art tried by it:
but He is waiting for thy salvation. As tribulation then came of rest,
so also after tribulation, rest must be expected. For neither is it
always winter, nor always summer; neither are there always waves, nor
always a calm; neither always night, nor always day. Thus tribulation
is not perpetual, but there will be also repose; only in our
tribulation, let us give thanks to God always. For the three youths
were cast into the furnace, and did not even for this forget their
piety; neither did the flames affright them, but more earnestly than
men sitting in a chamber, and suffering nothing to alarm them, did
they, whilst encircled by the fire, send up to heaven those sacred
prayers [1198] --therefore the fire became a wall unto them, and the
flame a robe; and the furnace was a fountain; and whereas it received
them bound, it restored them free. It received bodies that were
mortal, but abstained from them as if they had been immortal! It knew
their nature, yet it reverenced their piety! The tyrant bound their
feet, and their feet bound the operation of the fire! O marvellous
thing! The flame loosed those who were bound, and was itself
afterwards bound by those who had been in bonds; for the piety of the
youths changed the nature of things; or rather it did not change the
nature, but, what was far more wonderful, it stayed the operation of
them, even whilst their nature remained. For it did not quench the
fire, but though burning, made it powerless. And it was truly
marvellous and unaccountable, that this not only happened with respect
to the bodies of these saints, but also with respect to their
garments, and their shoes. And as it was in the case of the Apostles,
the garments of Paul expelled diseases and demons, [1199] and the
shadow [1200] of Peter [1201] put death to flight; so indeed also in
this case, the shoes of these youths extinguished the power of the
fire.

7. I know not how I should speak, for the wonder surpasses all
description! The force of the fire was both quenched and not quenched:
for whilst it came in contact with the bodies of these saints, it was
quenched; but when it was needful to burst their bonds, it was not
quenched; wherefore it broke their bonds, but touched not their
ancles. [1202] Do you see how very near it was? Yet the fire was not
deceived, and dared not penetrate within the bonds. The tyrant bound,
and the flame set loose; that thou mightest learn at once the
fierceness of the barbarian, and the submissiveness of the element.
For what reason did he bind, when he was about to cast into the fire?
In order that the miracle might be the greater; that the sign might be
the more unaccountable; that thou mayest not suppose that the things
seen were an optical delusion. For if that fire had been no fire, it
would not have consumed the bands; and what is much more, it would not
have seized upon the soldiers who were placed without the furnace; but
as the case was, it showed its power upon those without; but towards
those within, its submissiveness. But observe, I pray, in everything,
how the devil by the very same means with which he fights with the
servants of God, pulls down his own power; not intentionally, but
because the wisdom and abundant contrivance of God turns all his
weapons and devices upon his own head; which assuredly happened on
that occasion. For the devil at that time inspiring the tyrant,
neither suffered the heads of the saints to be cut off with the sword,
nor that they should be delivered to wild beasts, nor punished in any
such manner; but that they should be thrown into the fire; to the end
that not even any relics of these saints should remain, their bodies
being altogether consumed, and their ashes being mingled with the
ashes of the fagots. But God accordingly employed this very
circumstance for the taking away of impiety. [1203] And how? I will
tell you. Fire is accounted by the Persians to be a god; and the
barbarians, who inhabit that country even now honour it with much
worship. God, therefore, being desirous to pull up by the roots the
material of impiety, permitted the punishment to take this form, in
order that He might give the victory to His servants before the eyes
of all these fire-worshippers; persuading them by the plain fact, that
the gods of the Gentiles are in dread not of God only, but even of the
servants of God.

8. Consider, moreover, how the crown of this victory was woven by the
adversaries, and the enemies themselves were made witnesses of this
trophy. For "Nebuchadnezzar," it says, "sent to gather together the
princes, the governors, and the captains, the judges, the sheriffs,
and all the rulers of the provinces, to come to the dedication of the
image, and they were all gathered together." [1204] The enemy prepares
the theatre, and he himself collects together the spectators, and
prepares the lists; a theatre too, not of chance persons, or of some
private individuals, but of all those who were honourable and in
authority, to the end that their testimony may be worthy of credit
with the multitude. They had come summoned for one thing; but they all
departed having beheld another thing. They came in order to worship
the image; and they departed, having derided the image, and struck
with wonder at the power of God, through the signs which had taken
place with respect to these young men. And observe, where the field
for this display was spread out. No city, nor select enclosure
furnished room for this theatre of the whole world, but smooth and
naked plains. For in the plain of Dura, outside the city, he set up
the image, and the herald came and cried, "To you it is commanded, O
people, nations, and languages, that at what time ye hear the sound of
the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of
music, ye fall down and worship the golden image;" (for a fall indeed
it was to worship the idol) "and whoso falleth not down, and
worshippeth, shall the same hour be cast into the midst of a burning
fiery furnace." [1205] Seest thou how difficult these struggles are
made; how irresistible the snare; and how deep the gulph, and a
precipice on either hand? But be not afraid. In whatever degree the
enemy increases his machinations, so much the more does he display the
courage of the young men. For this reason is there this symphony of so
many musicians; for this reason the burning furnace; in order that
both pleasure, and fear, may besiege the souls of those present. Is
there any one of harsh and unyielding character among them? "Let the
melody of every kind of music," saith he, "enchant and soften him."
But is he superior to this artifice, "let the sight of the flame
affright and astound him." Thus was fear as well as pleasure present;
the one entering to assault the soul by the ears, the other by the
eyes. But the noble character of these youths was not by any such
means to be conquered; but even as, when they fell into the fire, they
mastered the flames, even so they derided all desire and all fear. For
it was for them the devil had prepared all these things beforehand.
For he had no doubts of his own subjects, but was exceedingly
confident that no one would resist the royal mandate. But when all
fell down, and were subdued, then the youths alone are led into the
midst; in order that from this too the conquest may become the more
illustrious, they alone conquering and being proclaimed victors among
so vast a multitude. For this would not have been so surprising if
they had acted courageously at the first, when as yet no one had been
overthrown. But the greatest, and most astonishing fact was, that the
multitude of those who fell down, neither affrighted, nor enfeebled
them. They did not say to themselves any such things as many are
ofttimes wont to say; "If we were the first, and the only persons to
worship the image, this would have been a sin: but if we do this with
so many myriads, who will not make allowance? who will not think us
worthy of defence?" nothing of that sort did they say or think, when
they beheld the prostrate forms [1206] of so many tyrants. [1207]
Consider thou also with me the wickedness of those who were their
accusers, and how maliciously and bitterly they brought the
accusation! "There are," say they, "certain Jews whom thou hast set up
over the works of the province of Babylon." They did not merely make
mention of the nation, but they also bring to mind their honourable
condition, that they may inflame the wrath of the king; almost as if
they had said, "These slaves, these captives, who are without a city,
thou hast made rulers over us. But they shew contempt for such honour,
and treat insolently him who has given them this honour!" Therefore
they say this; "The Jews whom thou hast set over the works of the
province of Babylon, obey not thy decree, nor serve thy gods." [1208]
The accusation becomes their greatest praise; and the crimes imputed,
their encomium; a testimony indeed that is indubitable, since their
enemies bring it forward. What then does the king? He commands that
they should be brought into the midst, so that he may affright them in
every way. But nothing dismayed them, neither the wrath of the king,
nor their being left alone in the midst of so many, nor the sight of
the fire, nor the sound of the trumpet, nor the whole multitude
looking fire at them; for deriding all these things, as if they were
about to be cast into a cool fountain of water, they entered the
furnace uttering that blessed sentence, "We will not serve thy gods,
nor worship the golden image which thou hast set up." [1209]

9. I have not referred to this history without reason, but that ye may
learn that whether it be the wrath of a king, or the violence of
soldiers, or the envy of enemies, or captivity, or destitution, or
fire, or furnace, or ten thousand terrors, nothing will avail to put
to shame or terrify a righteous man. For if where the king was godless
the youths were not dismayed at the tyrant's wrath, how much more
ought we to be confident, having an emperor who is humane and
merciful, and to express thankfulness to God for this tribulation,
knowing from what has now been said, that tribulations render men more
illustrious both in the presence of God and of man, if they know how
to bear them with fortitude! For indeed if these had not been made
slaves, we should not have known their freedom! If they had not been
captives, we should not have learned their nobility of soul! If they
had not been exiles from their country below, we should not have known
the excellency of their citizenship above! If the earthly king had not
been angry with them, we should not have known the favour with which
they were regarded by the heavenly King!

10. Thou too then, if thou hast Him for thy Friend, be not despairing,
although thou fallest into the furnace: and in like manner if He be
angry, think not thou art safe though thou be in Paradise. For Adam
indeed was in Paradise, yet, when he had provoked God, Paradise
profited him nothing. These youths were in the furnace; yet, since
they were approved, the furnace injured them not at all. Adam was in
Paradise, but when he was supine, he was supplanted! Job sat down on
the dunghill, yet, since he was vigilant he prevailed! Yet how much
better was Paradise than a dunghill! still the excellency of the place
benefitted in no degree the inhabitant; forasmuch as he had betrayed
himself; as likewise indeed the vileness of the place did to one no
injury, who was fortified on every side with virtue. As to ourselves
then, let us fortify our souls; for if the loss of wealth should
threaten us, or even death, and yet no one can rob us of our religion,
we are the happiest of men, Christ commended this when he said, "Be ye
wise as serpents." [1210] For just as he exposes the whole body in
order that he may save the head, [1211] so also do thou. Although it
should be necessary to expose wealth, or the body, or the present
life, or all things, for the purpose of preserving thy religion; be
not cast down! For if thou depart hence in possession of that, God
will restore to thee all things with more abundant splendour, and will
raise again thy body with greater glory; and instead of riches, there
will be the good things that surpass all power of description. Did not
Job sit naked on a dunghill, sustaining a life more grievous than ten
thousand deaths? Yet since he did not cast away his piety, all his
former things came back to him in greater abundance, soundness and
beauty of body; his full band of children; his possessions; and what
was greater than all, the splendid crown of his patience. For as it
happens with trees, should any one pluck away the fruit and the leaves
together; should he even cut off all the branches letting the root
only remain; the tree will rise again entire, with greater beauty, so
indeed is it also with us. If the root of piety remain, although
wealth be taken away, although the body destroyed, all things again
revert to us with greater glory than before. Casting away therefore
all anxiety and superfluous care, let us return to ourselves; and let
us adorn the body and the soul with the ornament of virtue; converting
our bodily members into instruments of righteousness and not
instruments of sin.

11. And first of all, let us discipline our tongue to be the minister
of the grace of the Spirit, expelling from the mouth all virulence and
malignity, and the practice of using disgraceful words. For it is in
our power to make each one of our members an instrument of wickedness,
or of righteousness. Hear then how men make the tongue an instrument,
some of sin, others of righteousness! "Their tongue is a sharp sword."
[1212] But another speaks thus of his own tongue: "My tongue [1213] is
the pen of a ready writer." [1214] The former wrought destruction; the
latter wrote the divine law. Thus was one a sword, the other a pen,
not according to its own nature, but according to the choice of those
who employed it. For the nature of this tongue and of that was the
same, but the operation was not the same. And again, as to the mouth
likewise, we may see this same thing. For these had a mouth full of
filth and of wickedness, therefore against such it is said by way of
accusation, "Their mouth is full of cursing and bitterness;" [1215]
not such was his, but "My mouth shall speak of wisdom, and the
meditation of my heart shall be of understanding." [1216] Again, there
were others who had their hands full of iniquity, and accusing these
he said, "Iniquities are in their hands, and their right hand is
filled with gifts." [1217] But he himself had hands practised in
nothing but in being stretched out towards heaven. Therefore he said
of these too, "The lifting up of my hands (let it be) an evening
sacrifice." [1218] The same may also be perceived with reference to
the heart; for their heart indeed was foolish, but this man's was
true; hence he speaks of them thus, "Their heart is vain;" but of his
own, "My heart is inditing of a good matter." [1219] And as to the
ear, one may see that the case is the same; for some have a sense of
hearing like that of beasts, which is not to be charmed or moved to
pity; and reproaching such the Psalmist says, "They are like the deaf
adder, that stoppeth her ears." [1220] But his ear was the receptacle
of the divine words, and this he again makes manifest, when he says,
"I will incline mine ear to a parable, I will open my dark speech upon
the harp." [1221]

12. Knowing these things then, let us fortify ourselves with virtue on
all sides, and thus we shall avert the wrath of God, and let us make
the members of the body instruments of righteousness; and let us
discipline eyes, and mouth, and hands, and feet, and heart, and
tongue, and the [1222] whole body, to be employed only in the service
of virtue. And let us remember those three precepts, of which I
discoursed [1223] to your Charity, exhorting you to consider no one as
an enemy, nor to speak evil of any one of those who have aggrieved
you; and to expel from your mouth the evil custom of oaths. And with
respect to the two former precepts, we will discourse to you on
another occasion; but we shall speak to you during the whole of the
present week respecting oaths; thus beginning with the easier precept.
For it is no labour at all to overcome the habit of swearing, if we
would but apply a little endeavour, by reminding each other; by
advising; by observing; and by requiring those who thus forget
themselves, to render an account, and to pay the penalty. For what
advantage shall we gain by abstinence from meats, if we do not also
expel the evil habits of the soul? Lo, we have spent the whole of this
day fasting; and in the evening we shall spread a table, not such as
we did on yester-eve, but one of an altered and more solemn kind.
[1224] Can any one of us then say that he has changed his life too
this day; that he has altered his ill custom, as well as his food?
Truly, I suppose not! Of what advantage then is our fasting? Wherefore
I exhort, [1225] and I will not cease to exhort, that undertaking each
precept separately, you should spend two or three days in the
attainment of it; and just as there are some who rival one another in
fasting, and shew a marvellous emulation in it; (some indeed who spend
two whole days without food; and others who, rejecting from their
tables not only the use of wine, and of oil, but of every dish, and
taking only bread and water, persevere in this practice during the
whole of Lent); so, indeed, let us also contend mutually with one
another in abolishing the frequency [1226] of oaths. For this is more
useful than any fasting; this is more profitable than any austerity.
And this same care which we display in abstaining from food, let us
exhibit with respect to abstinence from oaths; since we shall be
chargeable with the reproach of extreme folly, while we regard not
things that are forbidden, and expend all our care upon things
indifferent; for to eat is not forbidden, but to swear is forbidden;
we, however, abstaining from those things that are permitted, daringly
venture upon those things that are forbidden! On this account I
beseech your Charity to make some change, and to let the beginning of
it be visible from this day. For if we spend the whole of the present
fast with such zeal, having in this week attained the practice of not
swearing at all; and in the following having extinguished wrath; and
in that which succeeds it, having pulled up evil-speaking by the
roots; and after that, having amended what yet remains; thus going
forward in our course, we shall come by little and little to the very
summit of virtue; and we shall escape the present danger; and shall
make God propitious; and the multitude will come back again to our
city; and we shall teach the fugitives that we are to place our hopes
of safety neither in security of place, nor in flight and retirement;
but in piety of soul, and in virtue of manners. And thus shall we
obtain the good things of this and of the future life; which, God
grant! we may all be found worthy of, by the grace and loving-kindness
of our Lord Jesus Christ, through whom and with whom be glory to the
Father, together with the Holy Ghost, now and for ever and ever. Amen.

Footnotes

[1189] skEURmmata, elsewhere translated "arena," see Fabr. Ag. ii. 7.
Græv. viii. 1963, he quotes St. Ephraim De Luctâ Spirituali. In
luctaminibus hujus sæculi, &c. Ed. Rom. Gr. Lat. iii. 577, Voss. p.
371. "The most perfect combatants are ever to be found fearless and
active within the lines (scamma), but the timid and feeble fly this
way and that before they begin to strive, and for their great softness
and laziness will not exert themselves in the scamma. Now the scamma,
beloved brethren, is the central place in which the wrestlers strive;"
this may explain oelkontai, p. 18; see also Voss's note, p. 123.
[1190] Ps. cxxv. 5.
[1191] Jer. iv. 3.
[1192] Joel ii. 13.
[1193] fmartias. This seems from the contrast to mean "sinful habits,"
which trouble affords facilities for amending. Had he meant removing
guilt, he would probably have said fmartemata, or kelidas, as Hom. I.
22. See also Hom. III. 21, where he speaks of the removal of guilt as
depending on the use made of chastisement. Also on Rom. v. 11; Hom. IX
.; see also Hom. V. (5), Hom. VI. (5), and Hom. VII. (1).
[1194] Matt. vii. 24-27.
[1195] Job ii. 9.
[1196] Job i. 21.
[1197] Rom. v. 3, 4.
[1198] St. Chrysostom refers to the Benedicite, or "Song of the Three
Children." In his book Quod nemo læditur nisi a seipso, he calls it
"That admirable and marvellous song, which from that day to this hath
been sung every where throughout the world, and shall yet be sung in
future generations." Ben. t. iii. 464; E. quoted by Bingham, b. xiv.
c. ii., sec. 6, New Ed., vol. iv., p. 461.
[1199] Acts xix. 12.
[1200] So. Sav. and M. Ben. skiai.
[1201] Acts v. 15.
[1202] Dan. iii. 25.
[1203] tes /=sebeias, used especially of Heathenism, as "ungodliness."
Hom. I. 15, so eusebeia perhaps; Tit. i. 1, for right religion, but
this use of the words belongs rather to the Fathers than to the New
Testament.
[1204] Dan. iii. 2.
[1205] Dan. iii. 4, 6.
[1206] ptomata, usually of fallen carcases.
[1207] Or princes, purEURnnon.
[1208] Dan. iii. 12.
[1209] Dan. iii. 18.
[1210] Matt. x. 16.
[1211] So St. Jerome, Cat. Aur., St. Aug., Doct. Christ. II. xvi.
(24); Comp. Gen. iii. 15. Luc. xvi. 8, 9; Origen on Prov. i. 2.
[1212] Ps. lvii. 4.
[1213] The references in the Psalms are made to the English version,
which is divided as the Hebrew, except that it sometimes varies a
verse or two. LXX. and Vulg. annex Ps. x. to ix., and call Ps. xi. Ps.
x., and so on till Ps. cxlvii., which they divide, beginning their Ps.
cxlvii. at v. 12.
[1214] Ps. xlv. 1.
[1215] Ps. xiv. 6.
[1216] Ps. xlix. 3.
[1217] Ps. xxvi. 10. Or, more perspicuously, according to the usual
sense of the Hebrew, bribes.
[1218] Ps. cxli. 2.
[1219] Ps. v. 9, LXX.; Ps. xlv. 1.
[1220] Ps. lviii. 4.
[1221] Ps. xlix. 4.
[1222] Sav. our.
[1223] i.e., at the close of the last Homily.
[1224] semnot(TM)ran. Tillemont supposes as well as Montfaucon, that
the preceding Homily (the 3d) was delivered on Quinquagesima Sunday,
and that this (the 4th) was preached on the Monday, which explains
this allusion, Tr. The Lent fast began with that Monday. During Lent
the Greek Church allows the use of fish on Sundays.
[1225] Or, beseech.
[1226] niphEURdas, lit. snowflakes. Comp. Il. iii. 222.
.

Homily V.

The exhortation of the last Homily is continued in this. The people
are exhorted to bear with fortitude the impending wrath of the
Emperor. The cases of Job and the Ninevites are referred to as
examples. It is shewn that men ought not to fear death, but sin. What
it is to die miserably is explained; and the Homily concludes with an
earnest dissuasive against the use of oaths.

1. The discourse concerning the three young men, and the Babylonian
furnace, did, as it would seem, yesterday give no small comfort to
your Charity; and still more the example in the case of Job, and that
dunghill more to be venerated than any kingly throne. For from seeing
a royal throne no advantage results to the spectators, but only a
temporary pleasure, which has no profit; but from the sight of Job's
dunghill, one may derive every kind of benefit, yea, much divine
wisdom and consolation, in order to patience. Therefore to this day
many undertake a long pilgrimage, [1227] even across the sea,
hastening from the extremities of the earth, as far as Arabia, that
they may see that dunghill; and having beheld it, may kiss the land,
which contained the wrestling-ground [1228] of such a victor, and
received the blood that was more precious than all gold! For the
purple shines not so brilliantly, as did that body when dyed [1229]
not in another's blood, but in its own! Even those very wounds were
more precious than all manner of jewels! For the nature of pearls is
of no help to our life; nor do they satisfy any necessary want on the
part of those who have them. But those wounds are a consolation for
all sadness; and that thou mayest learn this to be the truth, suppose
any one were to lose a beloved and only son. Shew him ten thousand
pearls, and you will not console his grief, or lighten his anguish;
but recall to his mind the wounds of Job, and thou wouldest easily be
able to minister comfort by speaking thus: "Why sorrowest thou, O man?
Thou hast lost one son; but that blessed man, after he had been
bereaved of the whole family of his children, both received a plague
in his own flesh, and sat down naked upon the dunghill, streaming with
gore from every part, and his flesh gradually wasting away; even he
who was just, and true, so devout a man, who stained from every evil
deed, and had even God for a witness to his virtue." By speaking thus
thou wouldest extinguish all the sufferer's sadness, and remove all
his distress. Thus the wounds of the just man become more useful than
pearls!

2. Figure to yourselves then this wrestler; and imagine that you see
that dunghill, and himself sitting in the midst of it! That golden
statue! set with gems! I know not how to express it: for I am unable
to find any material so precious as to compare it with that body
stained with blood! So far above every substance, however costly, was
the nature of that flesh, beyond all comparison more precious, and
those wounds more splendid than the sun's beams; for these illumine
the eyes of the body; but those enlighten the eyes of the mind! those
struck the devil with utter blindness! Therefore it was, that after
that blow, he started back and appeared no more. And do thou, O
beloved, learn thence too what advantage there is in tribulation! For
when the just man was rich, and enjoyed ease, he had the means of
accusing him. However falsely, yet still he had it in his power to
say, "Doth Job serve thee for nought?" But after he had stripped him
and made him poor, he dared not even open his mouth any more. When he
was wealthy, he prepared to wrestle with him, and threatened to
overthrow him; but when he had made him poor, and taken away all he
had, and thrown him into the deepest distress, then he started back.
When indeed his body was sound, he lifted up his hands against him,
[1230] but when he had battered his flesh, then he fled,--defeated!
Seest thou how to the vigilant, poverty is much better and more
beneficial than riches; and infirmity and sickness, than health; and
trial, than tranquillity; inasmuch as it makes the combatants more
illustrious and vigorous?

3. Who hath seen or heard of such an astonishing contest? The fighters
in worldly contests, when they have battered the heads of their
adversaries, are then victorious, and are crowned! But this adversary,
when he had battered the body of the just man, perforating it with
ulcers of every kind, and had reduced him to great weakness, was then
conquered, and drew back. Even when he had pierced his ribs in every
direction, he was no gainer thereby; for he spoiled him not of his
hidden treasure, but he made him more conspicuous to us; and through
that piercing he gave to all the privilege to look into his interior,
and to discern completely the whole of his wealth! When he expected to
prevail, then he withdrew with much ignominy, and never again uttered
a syllable! What is the matter, O devil? For what cause withdrawest
thou? Was not everything done that thou chosest? Hast thou not taken
away his flocks, his herds, his droves of horses and of mules? Hast
thou not also destroyed his troop of children? and battered his flesh
to pieces. For what reason withdrawest thou? "Because," saith he,
"every thing I chose [1231] is come to pass, and yet that which I most
desired should come to pass, and for which I did all those things, is
not come to pass; he hath not blasphemed! For it was in order to this,
continues he, that I was doing all those things; and as this is not
come to pass, I am no gainer by having deprived him of his wealth; or
by the destruction of his children; or by the plague inflicted upon
his body; but the reverse of what I purposed hath come to pass; I have
made my enemy more illustrious; I have added lustre to his
reputation." Perceivest thou, O beloved, how great was the reward of
tribulation? His body was fair and sound before, but it became more
venerable, when pierced through and through by these wounds! And thus
wool, fair as it is before the dyeing, when it becomes purple, takes
an indescribable beauty, and an additional grace. But if he had not
stripped him, we should not have known the good condition [1232] of
the victor; if he had not pierced the body with ulcers, the rays
within would not have shone forth. If he had not made him sit down
upon a dunghill, we should not have known his wealth. For a king
sitting on a throne is not so illustrious, as this man was notable and
conspicuous, whilst sitting upon his dunghill! For after the royal
throne, comes death; but after that dunghill, the kingdom of heaven!

4. Collecting then all these reasons, let us raise ourselves from the
dejection which oppresses us. For I have laid these histories before
you, not that ye may applaud what is spoken, but that ye may imitate
the virtue and the patience of such noble men; that ye may learn from
the very facts, that there is nothing of human ills to be dreaded,
save sin only; neither poverty, nor disease, nor insult, nor malicious
treatment, nor ignominy, nor death, which is accounted the worst of
all evils. To those who love spiritual wisdom, such things are only
the names of calamities; names which have no substantial reality. But
the true calamity consists in offending God, and in doing aught which
is displeasing to Him. For tell me, what is there in death which is
terrible? Is it because it transports thee more quickly to the
peaceful haven, and to that life which is free from tumult? Although
man should not put thee to death, will not the very law of nature, at
length stealing upon thee, separate the body from the soul; and if
this event which we fear does not happen now, it will happen shortly.

5. I speak thus, not anticipating any dread or melancholy event:
[1233] God forbid! But because I am ashamed for those who are afraid
of death. Tell me, whilst expecting such good things as "eye hath not
seen, nor ear heard, nor have entered the heart of man," [1234] dost
thou demur about this enjoyment, and art negligent and slothful; and
not only slothful, but fearful and trembling? And is it not shameful
that thou art distressed on account of death, whereas Paul groaned on
account of the present life, and writing to the Romans said, "The
creation groaneth together, and ourselves also which have the first
fruits of the Spirit do groan." [1235] And he spoke thus, not as
condemning the things present, but longing for the things to come. "I
have tasted," saith he, "of the grace, and I do not willingly put up
with the delay. [1236] I have the first fruits of the Spirit, and I
press on towards the whole. I have ascended to the third heaven; I
have seen that glory which is unutterable; I have beheld the shining
palaces; I have learnt what joys I am deprived of, while I linger
here, and therefore do I groan." For suppose any one had conducted
thee into princely halls, and shewn thee the gold everywhere
glittering on the walls, and all the rest of the glorious show; if
from thence he had led thee back afterward to a poor man's hut, and
promised that in a short time he would bring thee back to those
palaces, and would there give thee a perpetual mansion; tell me,
wouldest thou not indeed languish with desire, and feel impatient,
even at these few days? Thus think then of heaven, and of earth, and
groan with Paul, not because of death, but because of the present
life!

6. But grant me, saith one, to be like Paul, and I shall never be
afraid of death. Why, what is it that forbids thee, O man, to become
like Paul? Was he not a poor man? Was he not a tent maker? Was he not
a man of humble position? For if he had been rich and high born, the
poor, when called upon to imitate his zeal, would have had their
poverty to plead; but now thou canst say nothing of this sort. For
this man was one who exercised a manual art, and supported himself too
by his daily labours. And thou, indeed, from the first hast inherited
true religion from thy fathers; and from thy earliest age hast been
nourished in the study of the sacred writings; but he was "a
blasphemer, and a persecutor, and injurious," [1237] and ravaged the
Church! Nevertheless, he so changed all at once, as to surpass all in
the vehemence of his zeal, and he cries out, saying, "Be ye imitators
of me, even as I also am of Christ." [1238] He imitated the Lord; and
wilt not thou who hast been educated in piety from the first, imitate
a fellow-servant; one who by conversion was brought to the faith at a
later period of life? Knowest thou not, that they who are in sins are
dead whilst they live; and that they who live [1239] in righteousness,
although they be dead, yet they live? [1240] And this is not my word.
It is the declaration of Christ speaking to Martha, "He that believeth
in me though he were dead yet shall he live." [1241] Is our doctrine,
indeed, a fable? If thou art a Christian, believe in Christ; if thou
believest in Christ, shew me thy faith by thy works. [1242] But how
mayest thou shew this? By thy contempt of death: for in this we differ
from the unbelievers. They may well fear death; since they have no
hope of a resurrection. But thou, who art travelling toward better
things, and hast the opportunity of meditating on the hope of the
future; what excuse hast thou, if whilst assured of a resurrection,
thou are yet at the same time as fearful of death, as those who
believe not the resurrection?

7. But I have no fear of death, says one, nor of the act of dying, but
of a miserable death, of being beheaded. Did John then, I ask, die
miserably? for he was beheaded. Or did Stephen die miserably? for he
was stoned; and all the martyrs have thus died wretchedly, according
to this objection: since some have ended their lives by fire; and
others by the sword; and some cast into the ocean; others down a
precipice; and others into the jaws of wild beasts, have so come by
their death. To die basely, O man, is not to come to one's end by a
violent death, but to die in sin! Hear, at least, the prophet
moralising on this very matter, and saying, "The death of sinners is
evil." [1243] He does not say that a violent death is evil; but what
then? "The death of sinners is evil." [1244] And justly so; for after
the departure from this life, there is an intolerable punishment;
undying vengeance, the envenomed worm; the fire unquenchable, the
outer darkness, the chains indissoluble; the gnashing of teeth, the
tribulation, and the anguish, and the eternal justice. [1245]

8. Since therefore such evils await sinners, what advantage can it be
to them, though they should end their days at home, and in their bed?
Even so, on the other hand, it can do no harm to the righteous to lay
down the present life through sword, or steel, or fire, when they are
to depart to the good things that are immortal. Truly "the death of
sinners is evil." Such a death was that of the rich man, who despised
Lazarus. He, when he had terminated his life by a natural end, at home
and on his bed, and with his relatives about him, experienced after
his departure to the other world a fiery torment; nor was he able to
obtain there even a little comfort, out of all the pleasure he had
enjoyed in the present life! But not so was it with Lazarus; for when
lying upon the pavement, while the dogs came and licked his sores, he
had suffered a violent death (for what could be more painful than
hunger?), but on his departing hence he enjoyed eternal blessings,
luxuriating in the bosom of Abraham! In what respect, then, did it
injure him that he died a violent death? or what did it profit the
rich man, that he died not with violence?

9. But, says some one, "We have no fear of dying by violence, but of
dying unjustly; and of being punished in a similar way with the
guilty,--we who have had nothing to do with the crimes of which we are
suspected." What sayest thou, tell me? Art thou afraid of dying
unjustly, and wouldest thou wish to die justly. But who is there so
wretched and miserable, that when he had the alternative of dying
unjustly, would rather depart by an act of justice? For if it be
necessary to fear death, it is necessary to fear it when it comes upon
us justly; since he indeed who dies unjustly, is by this very means
made a partaker with all the saints. For many of those who were
approved and distinguished by God, have been subjected to an unjust
end; and first of all Abel. For it was not that he had sinned against
his brother, or done Cain any harm; but inasmuch as he had honoured
God, therefore was he slaughtered. But God permitted it. Was it, think
you, because He loved him, or because He hated him? Most clearly,
because He loved him, and wished to make his crown the brighter, by
that most unjust murder. Seest thou then, that it becomes us not to be
afraid of dying by violence; nor yet of dying unjustly; but of dying
in a state of sin? Abel died unjustly. Cain lived, groaning and
trembling! Which then, I would ask, was the more blessed of the two;
he who went to rest in righteousness, or he who lived in sin; he who
died unjustly, or he who was justly punished? Would you have me
declare unto your Charity, whence it is that we are afraid of death?
The love of the kingdom hath not penetrated us, nor the desire of
things to come inflamed us: otherwise we should despise all present
things, even as the blessed Paul did. Add to this, on the other hand,
that we do not stand in awe of hell; therefore death is terrible. We
are not sensible of the unsufferable nature of the punishment there;
therefore, instead of sin, we fear death; since if the fear of the one
held possession of our souls, the fear of the other would not be able
to enter.

10. And this I will endeavour to make manifest, not from anything of a
remote nature, but from what is at our own doors; and from the events
which have happened among us in these days. For when the Emperor's
letter came, ordering that tribute to be imposed which was thought to
be so intolerable, all were in a tumult; all quarrelled with it;
thought it a sore grievance, resented it; and when they met one
another said, "Our life is not worth living, the city is undone;--no
one will be able to stand under this heavy burden;" and they were
distressed as if placed in the extremest danger. After this, when the
rebellion was actually perpetrated, and certain vile, yea, thoroughly
vile persons, trampling under foot the laws, threw down the statues,
and involved all in the utmost peril; and now that we are in fear for
our very lives, through the indignation of the Emperor, this loss of
money no longer stings us. But instead of such complaints, I hear from
all a language of a different kind. "Let the Emperor take our
substance, we will gladly be deprived of our fields and possessions,
if any one will but ensure us safety for the bare body." As therefore,
before the fear of death pressed upon us, the loss of our wealth
tormented us; and after these lawless outrages had been perpetrated,
the fear of death succeeding, expelled the grief for that loss; so if
the fear of hell had held possession of our souls, the fear of death
would not have possessed them. But even as it is with the body, when
two kinds of pain seize upon us, the more powerful usually overshadows
the weaker one, so also would it now happen; if the dread of future
punishment remained in the soul, that would overshadow all human fear.
So that if any one endeavours always to have the remembrance of hell,
he will deride every kind of death; and this will not only deliver him
from the present distress, but will even rescue him from the flame to
come. For he who is always afraid of hell, will never fall into the
fire of hell; being made sober by this continual fear!

11. Permit me, that I now say to you at a fitting time, "Brethren, be
not children in understanding; howbeit in malice be ye children."
[1246] For this is a childish terror of ours, if we fear death, but
are not fearful of sin. Little children too are afraid of masks, but
fear not the fire. On the contrary, if they are carried by accident
near a lighted candle, they stretch out the hand without any concern
towards the candle and the flame; yet a mask which is so utterly
contemptible terrifies them; whereas they have no dread of fire, which
is really a thing to be afraid of. Just so we too have a fear of
death, which is a mask that might well be despised; but have no fear
of sin, which is truly dreadful; and, even as fire, devours the
conscience! And this is wont to happen not on account of the nature of
the things, but by reason of our own folly; so that if we were once to
consider what death is, we should at no time be afraid of it. What
then, I pray you, is death? Just what it is to put off a garment. For
the body is about the soul as a garment; and after laying this aside
for a short time by means of death, we shall resume it again with the
more splendour. What is death at most? It is a journey for a season; a
sleep longer than usual! So that if thou fearest death, thou shouldest
also fear sleep! If for those who are dying thou art pained, grieve
for those too who are eating and drinking, for as this is natural, so
is that! Let not natural things sadden thee; rather let things which
arise from an evil choice make thee sorrowful. Sorrow not for the
dying man; but sorrow for him who is living in sin!

12. Would you have me mention another reason on account of which we
fear death? We do not live with strictness, nor keep a clear
conscience; for if this were the case nothing would alarm us, neither
death, nor famine, nor the loss of wealth, nor anything else of this
kind. For he who lives virtuously, cannot be injured by any of these
things, or be deprived of his inward pleasure. For being supported by
favourable hopes, nothing will be able to throw him into dejection.
What is there that any one can possibly effect, by which he can cause
the noble-minded man to become sorrowful? Take away his riches? He has
yet wealth that is in the heavens! Cast him out of his country? He
will take his journey to [1247] that city which is above! Load him
with fetters? He has still his conscience free, and is insensible to
the external chain! Put his body to death? Yet he shall rise again!
And as he who fights with a shadow, and beaten the air, will be unable
to hit any one; so he who is at war with the just man, is but striking
at a shadow, and wasting his own strength, without being able to
inflict any injury upon him. Grant me then to be sure of the kingdom
of heaven; and, if thou wishest, slay me this day. I shall be thankful
to thee for the slaughter; forasmuch as thou sendest me quickly to the
possession of those good things! "This, however," says some one, "is
what we especially lament, that hindered as we are by the multitude of
our sins, we shall not attain to that kingdom." Such being the case
then, leave off lamenting death, and lament thy sins, in order that
thou mayest be freed from them! Grief, indeed, hath had its existence,
not that we should sorrow for the loss of wealth, nor for death, nor
for anything else of that kind, but that we may employ it for the
taking away of our sins. [1248] And I will make the truth of this
evident by an example. Healing medicines [1249] have been made for
those diseases only which they are able to remove; not for those which
are in no respect assisted by them. For instance (for I wish to make
the matter still plainer), the medicine which is able to benefit a
malady of the eyes only, and no other disease, one might justly say
was made only for the sake of the eyes; not for the stomach, nor for
the hands, nor any other member. Let us then transfer this argument to
the subject of grief; and we shall find, that in none of those things
which happen to us, is it of any advantage, except to correct sin;
whence it is apparent that it hath had its existence only for the
destruction of this. Let us now take a survey of each of those evils
which befall us, and let us apply despondency as a remedy, and see
what sort of advantage [1250] results from it.

13. Some one is mulcted in property: he becomes sad, but this does not
make good his loss. Some one hath lost a son: he grieves, but he
cannot raise the dead, nor benefit the departed. Some one hath been
scourged, beaten, and insulted; he becomes sorrowful. This does not
recall the insult. Some one falls into sickness, and a most grievous
disease; he is dejected. This does not remove his disease, but only
makes it the more grievous. Do you see that in none of these cases
does sadness answer any useful purpose? Suppose that any one hath
sinned, and is sad. He blots out the sin; he gets free from the
transgression. How is this shewn? By the declaration of the Lord; for,
speaking of a certain one who had sinned, He said, "Because of his
iniquity I made him sad for a while; and I saw that he was grieved,
and he went on heavily; and I healed his ways." [1251] Therefore also
Paul saith, "Godly sorrow worketh repentance unto salvation not to be
repented of." [1252] Since then what I have said clearly shews, that
neither the loss of riches, nor insult, nor abuse, nor stripes, nor
sickness, nor death, nor any other thing of that kind can possibly be
relieved by the interference of grief, but sin only can it blot out
and do away, it is evident that this is the only reason why it hath
its existence. Let us therefore no more grieve for the loss of wealth,
but let us grieve only when we commit sin. For great in this case is
the gain that comes of sorrow. Art thou amerced? Be not dejected, for
thus thou wilt not be at all benefited. Hast thou sinned? Then be
sorry: for it is profitable; and consider the skill and wisdom of God.
Sin hath brought forth for us these two things, sorrow and death. For
"in the day thou eatest," He saith, "thou shalt surely die;" and to
the woman, "In sorrow thou shalt bring forth children." [1253] And by
both of these things he took away sin, and provided that the mother
should be destroyed by her offspring. For that death as well as grief
takes away sin, is evident, in the first place, from the case of the
martyrs; [1254] and it is plain too from what Paul saith to those who
had sinned, speaking on this wise, "For this cause many are weak and
sickly among you, and many sleep." [1255] Inasmuch, he observes, as ye
have sinned, ye die, so that ye are freed from sin by death. Therefore
he goes on to say, "For if we would judge ourselves, we should not be
judged. But when we are judged, we are chastened of the Lord, that we
should not be condemned with the world." [1256] And even as the worm
is brought forth from the wood, and devours the wood; and a moth
consumes the wool, from whence it originates; so grief and death were
born of sin, and devour sin.

14. Let us not then fear death, but let us only fear sin, and grieve
on account of this. And these things I speak, not anticipating any
thing fearful, God forbid! but wishing you when alarmed to be always
thus affected, and to fulfil the law of Christ in very deed. For "he,"
saith Christ, "that taketh not his cross, and followeth after Me, is
not worthy of Me." [1257] This He said, not that we should bear the
wood upon our shoulders, but that we should always have death before
our eyes. Even so as Paul, that is, died daily, and laughed at death,
and despised the present life. For indeed thou art a soldier, and
standest continually at arms; but a soldier who is afraid of death,
will never perform a noble action. Thus then neither will a Christian
man, if fearful of dangers, perform anything great or admirable; nay,
besides this, he will be apt to be easily vanquished. But not so is it
with the man who is bold and lofty minded. He remains impregnable and
unconquerable. As then the Three Children, when they feared not the
fire, escaped from the fire, so also we, if we fear not death, shall
entirely escape from death. They feared not the fire (for it is no
crime to be burnt), but they feared sin, for it is a crime to commit
impiety. Let us also imitate these and all such, and let us not be
afraid of dangers, and then we shall pass safely through them.

15. As for me, "I am not a prophet nor the son of a prophet," [1258]
yet I understand clearly thus much of the future, and I proclaim, both
loudly and distinctly, that if we become changed, and bestow some care
upon our souls, and desist from iniquity, nothing will be unpleasant
or painful. And this I plainly know from the love of God toward man,
as well as from those things which He hath done for men, and cities,
and nations, and whole populations. For He threatened the city of
Nineveh, and said, "There are yet three days, [1259] and Nineveh shall
be overthrown." [1260] What then, I ask, Was Nineveh overthrown? Was
the city destroyed? Nay, quite the contrary; it both arose, and became
still more distinguished; and long as is the time which has elapsed,
it has not effaced its glory, but we all still celebrate and admire it
even to this day. [1261] For from that time it hath been a sort of
excellent haven for all who have sinned, not suffering them to sink
into desperation, but calling all to repentance; and by what it did,
and by what it obtained of God's favour, persuading men never to
despair of their salvation, but exhibiting the best life they can,
[1262] and setting before them a [1263] good hope, to be confident of
the issue as destined in any wise to be favourable. For who would not
be stirred up on hearing of such an example, even if he were the
laziest of mortals?

16. For God even preferred that His own prediction should fall to the
ground, so that the city should not fall. Or rather, the prophecy did
not even so fall to the ground. For if indeed while the men continued
in the same wickedness, the sentence had not taken effect, some one
perhaps might have brought a charge against what was uttered. But if
when they had changed, and desisted from their iniquity, God also
desisted from His wrath, who shall be able any longer to find fault
with the prophecy, or to convict the things spoken of falsehood. The
same law indeed which God had laid down from the beginning, publishing
it to all men by the prophet, was on that occasion strictly observed.
What then is this law? "I shall speak a sentence," saith He,
"concerning a nation or a kingdom, to pluck up, and to pull down, and
to destroy it; and it shall be, that if they repent of their evil, I
will also repent of the wrath which I said I would do unto them."
[1264] Guarding then this law, he saved those who were converted and
released from His wrath those who desisted from their wickedness. He
knew the virtue of the barbarians; therefore He hastened the prophet
thither. Thus was the city agitated at the time, when it heard the
prophet's voice, but instead of being injured it was benefited by
fear. For that fear was the cause of its safety. The threatening
effected the deliverance from the peril. The sentence of overthrow put
a stop to the overthrow. O strange and astonishing event! the sentence
threatening death, brought forth life! The sentence after it was
published became cancelled; the very opposite to that which takes
place among temporal judges! for in their case the proclamation of the
sentence causes it to become valid, is fully to ratify it; but on the
contrary, with God, the publication of the sentence, caused it to be
cancelled. For if it had not been published, the offenders would not
have heard; and if they had not heard, they would not have repented,
and if they had not repented, [1265] they would not have warded off
the punishment, nor would they have obtained that astonishing
deliverance. For how is it less than astonishing, when the judge
declares sentence, and the condemned discharge the sentence by their
repentance! They, indeed, did not flee from the city as we are now
doing, but remaining in it they caused it to stand. It was a snare,
and they made it a fortification! It was a gulph, and a precipice, and
they turned it into a tower of safety! They had heard that the
buildings would fall, and yet they fled not from the buildings, but
they fled from their sins. They did not depart each from his house as
we do now, but each departed from his evil way; for, said they, "why
should we think the walls have brought forth the wrath? we are the
causes of the wound; we then should provide the medicine." Therefore
they trusted for safety, not to a change of habitations, [1266] but of
habits. [1267]

17. Thus did the barbarians! and are we not ashamed, and ought we not
to hide our faces, whilst instead of changing our habits, as they did,
we change only our habitations; privily removing our goods, and doing
the deeds of men that are drunken? Our Master is angry with us; and
we, neglecting to appease His wrath, carry about our household stuff
from place to place, and run hither and thither, seeking where we may
deposit our substance; while we ought rather to seek where we may
deposit our soul in safety; or rather, it behoveth us not to seek, but
to entrust its safety to virtue and uprightness of life. For when we
were angry and displeased with a servant, if he, instead of defending
himself against our displeasure, went down to his apartment, and
collecting together his clothes, and binding up together all his
movables, meditated a flight, we could not tamely put up with this
contempt. Let us then desist from this unseasonable endeavour, and let
us each say to God, "Whither shall I go from Thy Spirit, and whither
shall I flee from Thy presence?" [1268] Let us imitate the spiritual
wisdom of the barbarians. They repented even on uncertain grounds! For
the sentence had no such clause, "If ye turn and repent, I will set up
the city;" but simply, "Yet three days, and Nineveh shall be
overthrown." [1269] What then said they? "Who knoweth whether God will
repent of the evil He said He would do unto us?" Who knoweth? They
know not the end of the event, and yet they do not neglect repentance!
They are unacquainted with God's method of shewing mercy, and yet they
change upon the strength of uncertainties! For neither was it in their
power to look at other Ninevites who had repented and been saved; nor
had they read prophets; nor had they heard patriarchs; nor had they
enjoyed counsel, or partaken of admonition; nor had they persuaded
themselves that they should certainly propitiate God by repentance.
For the threatening did not imply this: but they were doubtful, and
hesitating concerning it; and yet they repented with all diligence.
What reason then shall we have to urge, when those, who had no ground
for confidence as to the issue, are seen to have exhibited so great a
change; but thou who hast ground of confidence in the mercy of God,
and who hast frequently received many pledges of His care, and hast
heard prophets, and apostles, and hast been instructed by actual
events; hast yet no emulation to reach the same measure of virtue as
these did! Great assuredly was their virtue! but greater by far was
the mercy of God! and this may be seen from the very greatness of the
threat. For this reason God did not add to the declaration, "But if ye
repent. I will spare:" in order that by setting forth a sentence
without limitation, He might increase the fear and having increased
the fear, He might constrain them more speedily to repentance.

18. The prophet is indeed ashamed, foreseeing what the issue would be,
and conjecturing that what he had prophesied, would remain
unaccomplished; God however is not ashamed, but is desirous of one
thing only, viz. the salvation of men, and corrects His own servant.
For when he had entered the ship, He straightway there raised a
boisterous sea; in order that thou mightest know that where sin is,
there is a tempest; where there is disobedience, there is the swelling
of the waves. [1270] The city was shaken because of the sins of the
Ninevites; and the ship was shaken because of the disobedience of the
prophet. The sailors therefore threw Jonah in the deep, and the ship
was preserved. Let us then drown our sins, and our city will assuredly
be safe! Flight will certainly be no advantage to us; for it did not
profit him; on the contrary, it did him injury. He fled from the land
indeed, but he fled not from the wrath of God; he fled from the land,
but he brought the tempest after him on the sea; and so far was he
from obtaining any benefit by his flight, that he plunged those also
who received him into the extremest peril. And whilst he sat sailing
in the ship, although the sailors, the pilots, and all the necessary
apparatus of the ship were there present, he was placed in the utmost
danger. After, however, having been thrown out into the deep, and
having put away his sin by means of the punishment, he had been
conveyed into that unstable [1271] vessel, I mean, the whale's belly,
he enjoyed great security. This was for the purpose of teaching thee,
that as no ship can be of any use to him who is living in sin, so him
who has put away his sin, the sea cannot drown, nor monsters destroy.
Of a truth, the waves received, but they did not suffocate him. The
whale received him, but did not destroy him; but both the animal and
the element gave back to God unhurt that, with which they were
entrusted; and by all these things the prophet was taught to be humane
and merciful; and not to be more cruel than wild beasts, or
thoughtless sailors, or unruly waves. For even the sailors did not
immediately at first give him up, but after much compulsion; and the
sea and the monster guarded him with great kindness; all these things
being under God's direction.

19. Therefore he came back again; he preached; he threatened; he
persuaded; he preserved; he affrighted; he amended; he established; by
one, and that the first preaching! Many days he needed not, nor
continued counsel; but speaking these simple words only, he brought
all to repentance! On this account God did not lead him directly from
the ship into the city; but the sailors committed him to the sea; the
sea to the whale; the whale to God; God to the Ninevites; and by this
long circuit he brought back the fugitive, that he might instruct all,
that it is impossible to fly from the hands of God; that whithersoever
any one may roam, dragging his sin after him, he will have to undergo
a thousand evils; and though no mortal were present, yet on every side
the whole creation will rise up against him with the utmost vehemence!
Let us not then provide for our safety by flight, but by a change of
the moral character. Is it for remaining in the city that God is angry
with thee, that thou shouldest fly? It is because thou hast sinned,
that He is indignant. Lay aside therefore the sin, and where the cause
of thy wound lies, thence remove [1272] the fountain of the evil. For
the physicians too give us directions to cure contraries by
contraries. Is fever, for instance, produced by a full diet? They
subject the disease to the regimen of abstinence. Does any one fall
sick from sadness? They say that mirth is the suitable medicine for
it. Thus also it befits us to act with respect to diseases of the
soul. Hath listlessness excited the wrath? let us shake this off by
zeal, and let us manifest in our conduct a great change. We have the
fast, a very great auxiliary and ally in our warfare; and besides the
fast, we have the impending distress, and the fear of danger. Now
then, in season, let us be at work on the soul; for we shall easily be
able to persuade it to whatever we choose; since he who is alarmed and
trembling, and set free from all luxury, and who lives in terror, is
able to practise moral wisdom without difficulty, and to receive the
seeds of virtue with much alacrity.

20. Let us therefore persuade it to make this first change for the
better, by the avoidance of oaths; for although I spake to you
yesterday, and the day before, [1273] on this same subject; yet
neither to-day, nor to-morrow, nor the day after, will I desist giving
my counsel on this subject. And why do I say to-morrow and the day
following? Until I see that you are amended, I will not abstain from
doing so. If those, indeed, who transgress this law, are not ashamed,
far less should we who bid them not transgress it, feel this frequency
of the admonition to be a matter worthy of shame. For to be
continually reminding men of the same topics is not the fault of the
speaker, but of the hearers, needing as they do perpetual instruction,
upon simple and easily-observed precepts. What indeed is easier than
not to swear? It is only a good work of habit. It is neither labour of
the body, nor expenditure of wealth. Art thou desirous to learn how it
is possible to get the better of this infirmity, how it is possible to
be set free from this evil habit? I will tell thee of a particular
method by which if pursued thou wilt certainly master it. If thou
seest either thyself or any other person, whether it be one of thy
servants, or of thy children, or thy wife, ensnared in this vice; when
thou hast continually reminded them of it, and they are not amended,
order them to retire to rest supperless; [1274] and impose this
sentence upon thyself, as well as upon them, a sentence which will
bring with it no injury, but a gain. For such is the nature of
spiritual acts; they bring profit and a speedy reformation. The tongue
when constantly punished, when straitened by thirst. and pained by
hunger, receives a sufficient admonition, even whilst no one is its
monitor; and though we were the most stupid of mortals, yet when we
are thus reminded by the greatness of the punishment during a whole
day, we shall need no other counsel and exhortation.

21. Ye have applauded what I have spoken. But still shew me your
applause too by deeds. Else what is the advantage of our meeting here?
Suppose a child were to go to school every day, yet if he learnt
nothing the more for it, would the excuse satisfy us that he every day
went there? Should we not esteem it the greatest fault, that going
there daily, he did it to no purpose. Let us consider this with
ourselves, and let us say to ourselves, For so long a time have we met
together at church, having the benefit of a most solemn Communion,
[1275] which has in it much profit; and should we return back again
just as we came, with none of our defects corrected, of what advantage
is our coming here? For most actions are done, not for themselves, but
for the effects which follow through their means; as, for example, the
sower does not sow for the mere sake of sowing, but in order that he
may reap too; since if this were not to follow, the sowing would be a
loss, the seeds rotting without any kind of advantage. The merchant
doth not take a voyage merely for sailing's sake, but that he may
increase his substance by going abroad; since, if this be not attained
beside, extreme mischief will result, and the voyage of merchants were
but for loss. Let us indeed consider this in relation to ourselves. We
also meet together in the church, not for the mere purpose of spending
time here, but in order that we may return having gained a great and
spiritual benefit. Should we then depart empty, and without having
received any advantage, this our diligence becomes our condemnation!
In order that this may not occur, and extreme mischief result, on
departing from this place, let friends practise with one another;
fathers with children; and masters with servants; and train yourselves
to perform the task assigned you; so that when ye come back again, and
hear us giving you counsel on the same subjects, ye may not be put to
shame by an accusing conscience, but may rejoice and be glad, whilst
ye perceive that ye have accomplished the greatest part of the
admonition.

22. Let us not moralize on these things here only. For this temporary
admonition does not suffice to extirpate the whole evil; but at home
also, let the husband hear of these things from the wife, and the wife
from the husband. And let there be a kind of rivalry among all in
endeavouring to gain precedence in the fulfilment of this law; and let
him who is in advance, and hath amended his conduct, reproach him who
is still loitering behind; to the end that he may stir him up the more
by these gibes. He who is deficient, and hath not yet amended his
conduct, let him look at him who hath outstripped him, and strive with
emulation to come up with him quickly. If we take advice on these
points, and are anxiously concerned about them, our other affairs will
speedily be well adjusted. Be thou solicitous about God's business,
and he will take care of thine! And do not say to me, "What if any one
should impose upon us the necessity of taking oaths? What if he should
not believe us?" For assuredly, where a law is transgressed, it is
improper to make mention of necessity; forasmuch as there is but one
necessity which cannot be dispensed with, viz. that of not offending
God! This, however, I say further; cut off in the meantime superfluous
oaths, those that are taken uselessly, and without any necessity;
those to your own family, those to your friends, those to your
servants; and should you take away these, you will have no further
need of me for the others. For the very mouth that has been well
disciplined to dread and to avoid the frequent oath, should any one
constrain it a thousand times, would never consent to relapse again
into the same habit. On the contrary, as now, with much labor and vast
importunity, by alarming, threatening, exhorting, and counselling, we
have scarcely been able to bring it over to a different habit, so in
that case, although any one were to impose ever so great necessity, he
could not possibly persuade to a transgression of this law. And as a
person would never choose to take a particular poison, however urgent
the necessity might be, so neither would he to utter an oath!

23. Should this amendment then take place, it will be an encouragement
and inducement to the attainment of the remaining parts of virtue. For
he who has not accomplished anything at all becomes listless, and
quickly falls; but he who is conscious with himself that he has
fulfilled at least one precept, coming by this to have a good hope,
will go on with greater alacrity towards the rest; so that, after he
has reached one, he will presently come to another; and will not halt
until he has attained the crown of all. For if with regard to wealth,
the more any one obtains of it, the more he desires, much rather may
this be seen with reference to spiritual attainments. Therefore I
hasten, and am urgent that this work may take its commencement, and
that the foundation of virtue may be laid in your souls. We pray and
beseech, that ye will remember these words, not only at the present
time, but also at home, and in the market, and wheresoever ye pass
your time. Oh! that it were possible for me familiarly to converse
with you! [1276] then this long harangue of mine would have been
unnecessary. But now since this may not be, instead of me, remember my
words: and while you are sitting at table, suppose me to enter, and to
be standing beside you, and dinning into you the things I now say to
you in this place. And wheresoever there may be any discourse
concerning me among you, above all things remember this precept, and
render me this recompense for my love toward you. If I see that you
have fulfilled it, I have received my full return, and have obtained a
sufficient recompense for my labours. In order then that ye may both
render us the more active, and that yourselves too may be in the
enjoyment of a good hope; and may provide for the accomplishment of
the remaining precepts with greater facility; treasure up this precept
in your souls with much care, and ye will then understand the benefit
of this admonition. And since a vestment broidered with gold is a
beautiful and conspicuous object, but seems much more so to us when it
is worn upon our own person; thus also the precepts of God are
beautiful when being praised, but appear far more lovely when they are
rightly practised. For now indeed ye commend what is spoken during a
brief moment of time, but if ye reduce it to practice, you will alike
commend both yourselves and us all day long, and all your lives long.
And this is not the grand point, that we shall praise one another; but
that God will accept us; and not only accept us, but will also reward
us with those gifts that are great and unspeakable! Of which may we
all be deemed worthy, through the grace and lovingkindness of our Lord
Jesus Christ, through whom, and with whom, to the Father together with
the Holy Ghost, be glory, now and always, for ever and ever. Amen.

Footnotes

[1227] Comp. Hom. I. 23; Hom. XXXI. on Rom. xvi. 4.
[1228] ten dexam(TM)nen ta skEURmmata, see Hom. IV., this word can
only mean the prepared place, not the spectators.
[1229] baptizomenon, perhaps rather "drenched," but the mention of the
purple favors "dyed;" the present tense does not admit "baptized,"
though the allusion is well sustained in Ben. tinctum.
[1230] Or buffetted with him, cheiras /=nteren.
[1231] eth(TM)lesa, desired is eboulomen. See Plat. Gorg. where
Socrates argues that a tyrant has no great power, since, though he can
do all he chooses, ... dokei auto, he cannot attain what he wishes,
... bouletai.
[1232] euexian. See Hom. I. 16.
[1233] i.e., as connected with the present events.
[1234] 1 Cor. ii. 9; Isa. lxiv. 4.
[1235] Rom. viii. 22, 23.
[1236] ou st(TM)go. Cf. 1 Thess. iii. 1.
[1237] 1 Tim. i. 13.
[1238] 1 Cor. xi. 6.
[1239] zontes, but Ben. Mar. ontes, who are.
[1240] 1 Tim. v. 6.
[1241] John xi. 5.
[1242] Jas. ii. 18.
[1243] In this rendering of the Septuagint there is a coincidence with
that of the Targum, and the Vulgate, Æthiopic, and Arabic versions.
But the Syriac is conformable with the Hebrew. The discrepancy may be
accounted for by a slight difference in the reading of the vowel
points.
[1244] Ps. xxxiv. 21. This passage is quoted by Bishop Latimer at the
close of a sermon upon the epistle for the twenty-third Sunday after
Trinity, preached A.D. 1552. His words are, Mors peccatorum pessima.
"Death to sinners is the worst thing that can happen unto them." "What
meaneth he by that? he signifieth unto us, that the wicked be not
enough punished here, therefore it shall be worse with them after
their death. So that it shall be a change: they that have their
pleasure here, and live according to their desires, they shall come to
afflictions in the other world."
[1245] See Hom. III. on Rom. i. 18.
[1246] 1 Cor. xiv. 20.
[1247] stelei eis, al. telei eis, is free of.
[1248] fmartemEURton, see Hom. IV. 4.
[1249] Thus in Plat. Gorg. 78. Socrates argues that it is best to be
punished when one does wrong, comparing punishment to medicine.
[1250] M. what is the advantage that.
[1251] Isa. lvii. 17. The English version seems rather to give the
sense of the Hebrew, and is less pointedly apposite, though it too
implies that trouble is given for our good, and, as the context also
implies, sorrow too.
[1252] 2 Cor. vii. 10.
[1253] Gen. ii. 17.
[1254] Martyrdom was held to be a kind of second baptism, or instead
of baptism to those on whom it came before they could be baptized. St.
Cyr. Cat. iii. (7); St. Cypr. Ex. to Mart.; Ep. 73, ad Jud., Ed. Ben.
p. 136. Tertullian says, "This is a baptism which will either supply
the place of water-baptism to one that has not received it, or will
restore it to one that has lost (or defaced) it. De Bapt. c. xvi.,
quoted by Wall on Inf. Bapt. c. vi., t. ii., p. 190.
[1255] So St. Aug. Serm. de Script. cxlviii. (al. 10, de Div.) on Acts
v. 4, Origen, xv. 15, on Matt. xix. 21, Ed. Ben. iii. 673. C. thinks
Ananias to have had this benefit, but he supposes his death not to
have been an immediate judgment, but the effect of his feeling at the
moment. OEcumenius speaks of 1 Cor. xi. 31, as not merely threatening
death, but future punishment. Photius, Cat. Cramer, p. 223, speaks as
St. Chrysostom.
[1256] 1 Cor. xi. 31, 32.
[1257] Matt. x. 38.
[1258] Amos vii. 14.
[1259] treis hem(TM)rai. Thus it has always been read in the
Septuagint, even from the first ages of the Church (note in Ed. Par.
1834). But this reading, it should be remarked, is not supported by
the Targum, or the Vulgate, or Syriac, which all read forty days, as
in the Hebrew copies. (St. Jerome on the passage corrects the error,
and Theodoret says that the Syriac, and Hebrew, and the translations
of Aquila, Symmachus, and Theodotion, read forty. Origen, Hom. XVI. on
Num. xxiii. 19, Ed. Ben. ii. p. 330, d. corrects the LXX. from the
Hebrew.)
[1260] Jonah iii.
[1261] Nineveh was entirely ruined in the reign of the Emperor
Hadrian, and though it was afterwards rebuilt by the Persians, and not
finally destroyed till about the seventh century, it seems probable
that St. Chrysostom alludes here rather to its moral than to its
actual glory at that time.
[1262] bion ^riston, "best life." The article is not used, and the
words added seem nearly to express what is intended to be understood.
[1263] Gr. The good hope, i.e., the hope of the better alternative.
[1264] Jer. xviii. 7, 8.
[1265] The clause, "and if they had not repented," inserted from
Savile. Both the general sense, and the parallel with Rom. x. 14, seem
to require it.
[1266] topon.
[1267] tropon.
[1268] Ps. cxxxix. 7.
[1269] Jonah iii. 9.
[1270] kludonion.
[1271] /=termEURtiston, this word means "vast," "immeasurable," and
does not suit the sense: /=nermEURtiston is undoubtedly the right
reading, unless indeed St. Chrysostom used one for the other, as
Suidas. Hesychius gives it "without ballast," and so Aristotle
>rmatizein, but Il. i. 486, oermata are props used on shore.
[1272] /=nEURsteilon, divert as a stream. The metaphor is explained by
the sequel, the "wound" meaning an incision made for surgical
purposes.
[1273] This passage will serve to shew, that during the season of Lent
it was the practice to have sermons daily at Antioch. Bingham has
given a variety of quotations to the same effect. B. xiv. c. iv., sec.
7, vol. iv. p. 536, New Ed.
[1274] The supper, it should be remembered, was the chief meal of the
day among the Greeks and Romans. And with those who observed the fast
strictly the only meal: see Hom. VI. [6], and Hom. IV. 12.
[1275] sunEURxeos phrikodestEURtes. The word sunaxis is of frequent
occurrence in St. Chrysostom, but is of somewhat ambiguous
signification, and means commonly the service of the Church; but here
and in some other passages, it seems to mean the Communion service.
See a passage in Homily IX. on Penitence, where the same expression
receives a most striking commentary.
[1276] St. Chrysostom perhaps here refers to the interruption of his
private pastoral duties, which were occasioned by the existing
calamity. Possibly also to the numbers of his congregation. See the
end of the next Homily. In Hom. LXXXV. on St. Matt. near the end, he
estimates his congregation at 100,000. Ed. Ben. p. 810.
.

Homily VI.

This Homily is intended to shew that the fear of Magistrates is
beneficial. It also contains an account of what occurred, during their
journey, to those who were conveying the tidings of the sedition to
the Emperor. The case of Jonah is further cited in illustration. The
exhortation on the fear of death is here continued; and it is shewn,
that he who suffers unjustly, and yet gives thanks to God, by whose
permission it happens, is as one suffering for God's sake. Examples
are again adduced from the history of the Three Children, and the
Babylonian furnace. The Homily concludes with an address on the
necessity of abstaining from oaths.

1. We have spent many days addressing words of comfort to your
Charity. We would not, however, on that account lay the subject aside;
but as long as the sore of despondency remains, we will apply to it
the medicine of consolation. For if in the case of bodily wounds,
physicians do not give over their fomentations, until they perceive
that the pain has subsided; much less ought this to be done in regard
to the soul. Despondency is a sore of the soul; and we must therefore
foment it continually with soothing words. For not so naturally is
warm water efficacious to soften a hard tumour of the flesh, as words
of comfort are powerful to allay the swelling passions of the soul.
[1277] Here, there is no need of the sponge as with physician, but
instead of this we employ the tongue. No need of fire here, that we
may warm the water; but instead of fire, we make use of the grace of
the Spirit. Suffer us then to do so to-day. For if we were not to
comfort you, where else could ye obtain consolation? The judges
affright; the priests therefore must console! The rulers threaten;
therefore must the Church give comfort! Thus it happens with respect
to little children. The teachers frighten them, and send them away
weeping to their mothers; but the mothers receiving them back to their
own bosoms, keep them there, embrace them, and kiss them, while they
wipe away their tears, and relieve their sorrowing spirits; persuading
them by what they say, that it is profitable for them to fear their
teachers. Since therefore the rulers also make you afraid, and render
you anxious, the Church, which is the common mother of us all, opening
her bosom, and cradling us in her arms, administers daily consolation;
telling us that the fear of rulers is profitable, and profitable too
the consolation that comes from hence. [1278] For the fear of the
former does not permit us to be relaxed by listlessness, but the
consolation of the latter does not allow us to sink under the weight
of sadness; and by both these means God provides for our safety. He
Himself hath armed magistrates with power; that they may strike terror
into the licentious; and hath ordained His priests that they may
administer consolation to those that are in sorrow.

2. And both these things are taught us by the Scripture, and by actual
experience of recent events. For if, whilst there are magistrates and
soldiers living under arms, the madness of a few individuals, a motley
crew of adventurers, hath kindled such a fire among us, in so short a
moment [1279] of time, and raised such a tempest, and made us all to
stand in fear of shipwreck, suppose the fear of magistrates to be
wholly taken away? To what lengths would they not have gone in their
madness? Would they not have overthrown the city from its foundations,
turning all things upside down, and have taken our very lives? If you
were to abolish the public tribunals, you would abolish all order from
our life. And even as if you deprive the ship of its pilot, you sink
the vessel; or as, if you remove the general from the army, you place
the soldiers bound in the hands of the enemy; so if you deprive the
city of its rulers, we must lead a life less rational than that of the
brutes, biting and devouring one another; the rich man, the poorer;
the stronger man, the weaker; and the bolder man, him who is more
gentle. But now by the grace of God none of these things happen. For
they who live in a state of piety, require no correction on the part
of the magistrates; for "the law is not made for a righteous man,"
[1280] saith one. But the more numerous being viciously inclined, if
they had no fear of these hanging over them, would fill the cities
with innumerable evils; which Paul knowing, observed, "There is no
power, but of God, the powers that be are ordained of God." [1281] For
what the tie-beams [1282] are in houses, that rulers are in cities;
and in the same manner as if you were to take away the former, the
walls, being disunited, would fall in upon one another of their own
accord; so were you to deprive the world of magistrates, and of the
fear that comes of them, houses at once, and cities, and nations,
would fall on one another in unrestrained confusion, there being no
one to repress, or repel, or persuade them to be peaceful, by the fear
of punishment!

3. Let us not then be grieved, beloved, by the fear of our rulers, but
let us give thanks to God that He hath removed our listlessness, and
rendered us more diligent. For tell me, what harm hath arisen from
this concern and anxiety? Is it that we are become more grave, and
gentle; more diligent, and attentive? that we see no one intoxicated,
and singing lascivious airs? Or is it that there are continual
supplications, [1283] and prayers, and tears? that unseasonable
laughter, and impure words, and all dissoluteness is banished; and
that the city is now in all respects, like the pattern of a modest and
virtuous woman? Dost thou grieve, I ask, for any of these reasons? For
these things, assuredly, it were right to rejoice, and to be thankful
to God, that by the terror of a few days He hath put an end to such
stupidity!

"Very true," saith some one, "if our danger did not go beyond fear, we
should have reaped a sufficient benefit; but we are now in dread lest
the mischief should proceed much farther, and we should be all placed
in the extremest peril."

Nevertheless, I say, fear not. Paul comforteth you, saying, "God is
faithful, who will not suffer you to be tempted above that ye are
able, but will with the temptation also make the way of escape, that
ye may be able to bear it." [1284] He indeed Himself hath said, "I
will never leave thee, nor forsake thee." [1285] For had He resolved
to punish us in deed, and in actual endurance, He would not have given
us over to terror during so many days. For when He would not punish,
He affrights; since if He were intending to punish, fear would be
superfluous, and threatening superfluous. But now, we have sustained a
life more grievous than countless deaths; fearing and trembling during
so many days, and being suspicious of our very shadows; and paying the
punishment of Cain; and in the midst of our sleep, starting up,
through constant agony of mind. So that if we have kindled God's
wrath, we have appeased Him in the endurance of such a punishment. For
if we have not paid the satisfaction due to our sins, yet it hath been
enough to satisfy the mercy of God.

4. But not this, but many other grounds for confidence ought we to
have. For God hath already given us not a few pledges for favourable
hopes. And first of all, those who carried the evil tidings departing
hence with the speed of wings, supposing they should long ere this
have reached the camp, [1286] are yet delayed in the midst of their
journey. So many hindrances and impediments have arisen; and they have
left their horses, and are now proceeding in vehicles; whence their
arrival must of necessity be retarded. For since God here stirred up
our priest, and common father, and persuaded him to go forth, and
undertake this embassy, he detained the messengers for a while, when
they were but half way on their road, lest arriving before him they
might kindle the fire, and make our teacher's efforts to mend matters
useless, when the royal ears had become inflamed. For that this
hindrance on the road, was not without God's interposition is evident
from this. Men who had been familiar with such journeys all their
lives, and whose constant business it was to ride on horseback, now
broke down through the fatigue of this very riding; so that what hath
now happened is the reverse of what took place in the case of Jonah.
For God hastened him when unwilling, to go on his mission. But these,
who were desirous to go, He hindered. O strange and wonderful event!
He wished not to preach of an overthrow; and God forced him to go
[1287] against his will. These men with much haste set forward to be
the bearers of a message of overthrow, and against their will again He
has hindered them! For what reason think you? Why, because in this
case the haste was an injury; but in the other case, haste brought
gain. On this account, He hastened him forward by means of the whale;
and detained these by means of their horses. Seest thou the wisdom of
God? Through the very means by which each party hoped to accomplish
their object, through these each received an hindrance. Jonah expected
to escape by the ship, and the ship became his chain. These couriers,
by means of their horses, expected the more quickly to see the
Emperor; and the horses became the obstacles; or rather, neither the
horses in one case, nor the ship in the other, but the Providence of
God everywhere directing all things according to its own wisdom!

5. Consider also His care over us, and how He both affrighted and
consoled us. For after permitting them to set out on the very day when
all these outrages were committed, as if they would report all that
had taken place to the Emperor; He alarmed us all at their sudden
departure. But when they were gone, and two or three days had elapsed,
and we thought the journey of our Priest would now be useless, as he
would arrive when it was too late, He delivered us from this fear, and
comforted us by detaining them, as I observed, midway; and by
providing persons coming to us from thence by the same road, to
announce to us all the difficulties they had met with on their
journey, that we might thus take a little breath, as indeed we did,
and were relieved of a great part of our anxiety. Having heard of
this, we adored God who had done it, who hath even now more tenderly
than any father disposed all things for us, delaying by some invisible
power those evil messengers, and all but saying to them, "Why do ye
hasten? Why do ye press on, when ye are going to overwhelm so great a
city? For are ye the bearers of a good message to the Emperor? Wait
there till I have made ready my servant, as an excellent physician, to
come up with you and anticipate you in your course." But if there was
so much of providential care in the first breaking out of this wound
of iniquity, much more shall we obtain a greater freedom from anxiety,
after conversion, after repentance, after so much fear, after tears
and prayers. For Jonah was very properly constrained, in order that he
might be forcibly brought to repentance; but ye have already given
striking evidences of repentance, and conversion. Therefore, it is
necessary that you should receive consolation, instead of a
threatening messenger. For this reason also hath He sent our common
father hence, notwithstanding the many things to hinder it. But if He
had not been tender of our safety, He would not have persuaded him to
this, but would have hindered him, however disposed he might be to
undertake the journey.

6. There is a third reason by which I may possibly persuade you to
have confidence; I mean, the present sacred season, [1288] which
almost all, even unbelievers, respect; but to which this our
divinely-favoured Emperor has shewn such reverence and honour, as to
surpass all the Emperors who have reigned with a regard for religion
before him. As a proof of this, by sending a letter on these days in
honour of the feast, he liberated nearly all those who were lodged in
prison; and this letter our Priest when he arrives will read to him;
and remind him of his own laws, and will say to him, "Do thou exhort
thyself, and remember thine own deeds! Thou hast an example for thy
philanthropy at home! Thou didst choose to forbear from executing a
justifiable slaughter, and wilt thou endure to perpetrate one that is
unjust. Reverencing the feast, thou didst discharge those who had been
convicted and condemned; and wilt thou, I ask, condemn the innocent,
and those who have not committed any violence, and this when the
sacred season is present? That be far from thee, O Emperor! Thou,
speaking by this Epistle to all the cities, didst say, `Would it were
possible for me to raise even the dead.' This philanthropy and these
words we now stand in need of. To conquer enemies, doth not render
kings so illustrious, as to conquer wrath and anger; for in the former
case, the success is due to arms and soldiers; but here the trophy is
simply thine own, and thou hast no one to divide with thee the glory
of thy moral wisdom. Thou hast overcome barbarian war, overcome also
Imperial wrath! Let all unbelievers learn that the fear of Christ is
able to bridle every kind of authority. Glorify thy Lord by forgiving
the trespasses of thy fellow-servants; that He also may glorify thee
the more; that at the Day of Judgment, He may bend on thee an Eye
merciful and serene, being mindful of this thy lovingkindness!" This,
and much more, he will say, and will assuredly rescue us from the
Emperor's wrath. And not only will this fast be of the greatest
assistance to us in influencing the Emperor in our favour, but also
towards enduring what befalls us with fortitude; for we reap no small
consolation from this season. For our very meeting together daily as
we do, and having the benefit of hearing the divine Scriptures; and
beholding each other; and weeping with each other; and praying, and
receiving Benedictions, [1289] and so departing home, takes off the
chief part of our distress.

7. Let us, therefore, not despond, nor give ourselves up by reason of
our distress; but let us wait, expecting a favourable issue; and let
us give heed to the things that are now about to be spoken. For it is
my purpose to discourse to you again to day respecting contempt for
death. I said to you, yesterday, that we are afraid of death, not
because he is really formidable; but because the love of the kingdom
hath not kindled us, nor the fear of hell laid hold of us; and because
besides this we have not a good conscience. Are you desirous that I
should speak of a fourth reason for this unseasonable distress, one
which is not less, [1290] and truer than the rest? We do not live with
the austerity that becometh Christians. On the contrary, we love to
follow this voluptuous and dissolute and indolent life; therefore also
it is but natural that we cleave to present things; since if we spent
this life in fastings, vigils, and poverty of diet, cutting off all
our extravagant desires; setting a restraint upon our pleasures;
undergoing the toils of virtue; keeping the body under [1291] like
Paul, and bringing it into subjection; not "making provision for the
lusts of the flesh;" [1292] and pursuing the strait and narrow way, we
should soon be earnestly desirous of future things, and eager to be
delivered from our present labours. And to prove that what I say is
not untrue, ascend to the tops of the mountains, and observe the monks
who are there; some in sackcloth; some in bonds; some in fastings;
some shut up [1293] in darkness. Thou wilt then perceive, that all
these are earnestly desiring death, and calling it rest. For even as
the pugilist is eager to leave the stadium, in order that he may be
freed from wounds; and the wrestler longs for the theatre to break up,
that he may be released from his toils; so also he who by the aid of
virtue leads a life of austerity, and mortification, earnestly longs
for death in order that he may be freed from his present labours, and
may be able to have full assurance in regard to the crowns laid up in
store, by arriving in the still harbour, and migrating to the place
where there is no further apprehension of shipwreck. Therefore, also,
hath God provided for us a life that is naturally laborious and
troublesome; to the end that being here urged by tribulation, we may
conceive an eager longing for future blessings; for if now, whilst
there are so many sorrows, and dangers, and fears, and anxieties,
surrounding us on all sides, we thus cling to the present life; when
should we ever be desirous of the life to come, if our present
existence were altogether void of grief and misery?

8. Thus also God acted towards the Jews. For wishing to infuse into
them a desire of returning (to Canaan), and to persuade them to hate
Egypt, He permitted them to be distressed by working in clay, and
brick-making, that being oppressed by that weight of toil and
affliction, they might cry unto God respecting their return. For if,
indeed when they departed after these things had happened, they did
again remember Egypt, with their hard slavery, and were urgent to turn
back to that former tyranny; what if they had received no such
treatment from these barbarians? when would they have ever wished to
leave that strange land? [1294] To the end, therefore, that we may not
be too closely attached to the earth, and grow wretched whilst gaping
after present things, and become unmindful of futurity, God hath made
our lives here full of labour. Let us not then cherish the love of the
present life beyond what is necessary. For what doth it profit us? or
what is the advantage of being closely rivetted to the desire of this
present state? Art thou willing to learn in what respect this life is
advantageous? It is so, inasmuch as it is the ground-work and starting
point of the life to come; the wrestling-school and the arena for
crowns of victory hereafter! so that if it does not provide these for
us, it is worse than a thousand deaths. For if we do not wish to live
so as to please God, it is better to die. For what is the gain? What
have we the more? Do we not every day see the same sun, and the same
moon, the same winter, the same summer, the same course of things?
"The thing that hath been, shall be; and that which is done, is that
which shall be done." [1295] Let us not then at once pronounce those
happy, who are alive, and bewail the dead, but let us weep for those
who are in their sins, whether they be dead or alive. And on the other
hand, let us call those happy in whatsoever condition they be, who are
in a state of righteousness. Thou, forsooth, fearest and lamentest
"one" death; but Paul, who was dying daily, [1296] was so far from
shedding a tear on that account, that he rejoiced and exulted!

9. "O that I did endure the peril for God," saith some one, "then I
should have no anxiety!" But do not even now sink into despondency;
for not only indeed is he well approved, who suffers in the cause of
God: but he who is suffering any thing unjustly: [1297] and bearing it
nobly, and giving thanks to God who permits it, is not inferior to him
who sustains these trials for God's sake. The blessed Job is a proof
of this, who received so many intolerable wounds through the devil's
plotting against him uselessly, vainly, and without cause. Yet,
nevertheless, because he bore them courageously, and gave thanks to
God who permitted them, he was invested with a perfect [1298] crown.
Be not sad then on account of death; for it is natural to die: but
grieve for sin; because it is a fault of the will. But if thou
grievest for the dead, mourn also for those who are born into the
world; for as the one thing is of nature, so is the other too of
nature. Should any one, therefore, threaten thee with death, say to
him, "I am instructed by Christ not to `fear them which kill the body,
but are not able to kill the soul.'" [1299] Or should he threaten thee
with the confiscation of thy goods, say to him, "Naked came I out of
my mother's womb, and naked shall I return thither. We brought nothing
into this world, and it is certain we can carry nothing out." [1300]
"And though thou take me not, death will come and take me; and though
thou slay me not, yet the law of nature will presently interfere and
bring the end." Therefore we should fear none of these things which
are brought on us by the order of nature, but those which are
engendered by our own evil will; for these bring forth our penalty.
But let us continually consider this, that as regards the events which
come upon us unexpectedly we shall not mend them by grieving, and so
we shall cease to grieve.

10. And moreover we should think of this again, that if we suffer any
evil unjustly, during the present life, we discharge a multitude of
sins. Therefore it is a great advantage to have out the chastisement
of our sins here, and not there; for the rich man received no evil
here, and therefore he was scorched in the flames there; and that this
was the reason why he did not enjoy any consolation, [1301] hear in
proof what Abraham saith, "Son, thou hast received thy good things;
therefore thou art tormented." But that to the good things bestowed on
Lazarus, not only his virtue, but his having here suffered a thousand
ills, contributed, learn also from the patriarch's words. For having
said to the rich man, "Thou hast received [1302] thy good things," he
goes on to say, "and Lazarus evil things, and for this reason he is
comforted." [1303] For as they who live virtuously, and are afflicted,
receive a double reward from God, so he who liveth in wickedness, and
fares sumptuously, shall have a double punishment. Again, I declare
this not for the purpose of accusing those who have taken flight, for
it is said, "Add not more trouble to a heart that is vexed;" [1304]
nor do I say it because I wish to rebuke; (for the sick man stands in
need of consolation); but for the purpose of endeavouring to promote
an amendment. Let us not entrust our safety to flight, but flee from
sins, and depart from our evil way. If we escape from these things,
although we be in the midst of ten thousand soldiers; not one of them
will be able to smite us; but not flying from these, though we ascend
to the very summit of the mountains, we shall there find innumerable
enemies! Let us again call to mind those three children, who were in
the midst of the furnace, yet suffered no evil, and those who cast
them into it, how they that sat around were all consumed. What is more
wonderful than this? The fire freed those it held possession of, and
violently seized those whom it did not hold, to teach thee, that not
the habitation, but the habit of life, bringeth safety or punishment.
Those within the furnace escaped, but those without were consumed. To
each alike were the same bodies, but not the same dispositions. [1305]
For this reason neither were the effects on them the same; for hay,
although it lie without the flame, is quickly kindled; but gold,
although it remain within, becomes the more resplendent!

11. Where now are those who said, "Let the Emperor take all, and grant
us our bodies free?" Let such go and learn what is a free body. It is
not immunity from punishment that makes the body free, but
perseverance in a life of righteousness. The bodies of these youths,
for instance, were free, though they were given over to the furnace,
because they had before put off the slavery of sin. For this alone is
liberty; and not an immunity from punishment, or from suffering
anything fearful. But having heard of the furnace, call thou to mind
the "rivers of fire," [1306] which there shall be in that fearful day.
For as on the above occasion, the fire seized upon some, but
reverenced others, so also shall it be with those rivers. If any one
should then have hay, wood, stubble, he increases [1307] the fire; but
if he has gold and silver, he [1308] becomes the brighter. Let us
therefore get together this kind of material, and let us bear the
present state of things nobly; knowing that this tribulation will both
bring us deliverance from that punishment if we understand how to
practise true wisdom, [1309] and will also make us better here; and
not only us, but often those too, who throw us into trouble, if we be
vigilant; so abundant is the force of this spiritual wisdom; which was
the case then even with the tyrant. For when he knew that they had
suffered no harm, hear how he changed his language. "Ye servants of
the most high God, come forth, and come hither." [1310] Didst not thou
say, a little before "Who is that God that shall deliver you out of my
hands?" [1311] What hath happened? Whence this change? Thou sawest
those without destroyed, and dost thou call on those within? Whence
hath it come to pass that thou art grown wise in such matters. Thou
seest how great a change took place in the monarch! Whilst he had not
yet exercised his power over them, he blasphemed, but as soon as he
had cast them into fire, he began to shew moral wisdom. For this
reason also God permitted all to take place, whatsoever the tyrant
wished, in order that He might make it manifest, that none will be
able to injure those who are kept by Him. And what He did towards Job,
He performed here. For on that occasion also, He permitted the devil
to manifest all his power; and not till he had exhausted all his
darts, and no further mode of plotting against him remained, was the
combatant led out of the field, that the victory might be brilliant
and indubitable. So here too He did the very same thing. He willed to
overthrow their city, and God stayed him not: he willed to carry them
away captive, and He hindered him not: he willed to bind them, and He
permitted; to cast them into the furnace, and He allowed it: to heat
the flame beyond its measure, and this too He suffered; and when there
was nothing further left for the tyrant to do, and he had exhausted
all his strength, then God manifested His own power, and the patience
of the youths. Seest thou how God permitted these tribulations even to
the end, that He might shew the assailants the spiritual wisdom of
those whom they assailed, as well as His own providence. Both of which
circumstances also that man then discerned, and cried out, "Ye
servants of the most high God, come forth, and come hither."

12. But consider thou with me the magnanimity of the youths; for they
neither sprang out before the call, lest some should suppose they
feared the fire; nor when they were called did they remain within,
lest any one should think that they were ambitious and contentious.
"As soon," say they, "as thou hast learnt whose servants we are, as
soon as thou hast acknowledged our Lord, we come forth to be heralds
to all who are present of the power of God." Or rather, not only they
themselves, but even the enemy with his own voice, yea, both orally,
and by his epistle, proclaimed to all men both the constancy of the
combatants, and the strength of Him who presided over the contest. And
even as the heralds, when they proclaim the names of the victorious
combatants in the midst of the theatre, mention also the cities to
which they belong; "such an one, of such a city!" So he too, instead
of their city, proclaimed their Lord, by saying, "Shadrach, Meshach,
and Abednego, ye servants of the most high God, come forth, and come
hither." What is come to pass, that thou callest them the servants of
God? Were they not thy servants? "Yea," saith he, "but they have
overthrown [1312] my sovereignty; they have trampled under foot my
pride. They have shown by deeds, that He is their true Lord. If they
were the servants of men, the fire would not have feared them; the
flame would not have made way for them; for the creation knows nothing
of reverencing or honoring the servants of men." Therefore again he
saith, "Blessed be the God of Shadrach, Meshach, and Abednego."

13. Contemplate with me also, how first he proclaims the Arbiter of
the contest. "Blessed be God, who hath sent His angel and delivered
His servants." [1313] This of the power of God. He speaks also of the
virtue of the combatants. "Because they trusted in Him, and have
changed the king's word, and have yielded their bodies, that they
might not worship any god except their own God." Could anything equal
the virtue of this? Before this, when they said, "We will not serve
thy gods," he was inflamed more fiercely than the very furnace; but
now, when by their deeds they had taught him this, he was so far from
being indignant, that he praised and admired them, for not having
obeyed him! So good a thing is virtue, that it has even its enemies
themselves to applaud and admire it! These had fought and conquered,
but the vanquished party gave thanks, that the sight of the fire had
not terrified them, but that the hope in their Lord had comforted
them. And He names the God of the whole world after the three youths,
not at all circumscribing His sovereignty, but inasmuch as these three
youths were equivalent to the whole world. [1314] For this reason he
both applauds those who had despised him, and passing by so many
governors, kings, and princes, those who had obeyed him, he stands in
admiration of the three captives and slaves, who derided his tyranny!
For they did these things, not for the sake of contention, but for the
love of wisdom; not of defiance, but of devotion; not as being puffed
up with pride, but fired with zeal. For great indeed is the blessing
of a hope in God; which then also the barbarian learned, and making it
manifest that it was from that source they had escaped the impending
peril, he exclaimed aloud: "Because they trusted in Him!" [1315]

14. But I say all this now, and select all the histories that contain
trials and tribulations, and the wrath of kings, and their evil
designs, in order that we may fear nothing, save only offending God.
For then also was there a furnace burning; yet they derided it, but
feared sin. For they knew that if they were consumed in the fire, they
should suffer nothing that was to be dreaded; but that if they were
guilty of impiety, they should undergo the extremes of misery. It is
the greatest punishment to commit sin, though we may remain
unpunished; as on the other hand, it is the greatest honour and repose
to live virtuously, though we may be punished. For sins separate us
from God; as He Himself speaks; "Have not your sins separated between
you and Me?" [1316] But punishments lead us back to God. As one saith,
"Give peace; for Thou hast recompensed us for all things." [1317]
Suppose any one hath a wound; which is the most deserving of fear,
gangrene, or the surgeon's knife? the steel, or the devouring progress
of the ulcer? Sin is a gangrene, punishment is the surgeon's knife. As
then, he who hath a gangrene, although he is not lanced, hath to
sustain the malady, and is then in the worse condition, when he is not
lanced; so also the sinner, though he be not punished, is the most
wretched of men; and is then especially wretched, when he hath no
punishment, and is suffering no distress. And as those who have a
disease of the spleen, or a dropsy, when they enjoy a plentiful table,
and cool drinks, and a variety of delicacies, and condiments, are then
especially in a most pitiable state, increasing as they do their
disease by luxury; but should they rigorously subject themselves to
hunger and thirst, according to medical laws, they might have some
hope of recovery; so also those who live in iniquity, if they are
punished, may have favourable hopes; but if, together with their
wickedness, they enjoy security and luxury, they become more wretched
than those who cram their bellies, though they are in a state of
dropsy; and so much the more, as the soul is better than the body. If
then thou seest any who are in the same sins, and some of them
struggling continually with hunger, and a thousand ills; while others
are drinking their fill, and living sumptuously, and gormandizing;
think those the better off, who endure sufferings. For not only is the
flame of voluptuousness cut off by these misfortunes, but they also
depart to the future Judgment, and that dread tribunal, [1318] with no
small relief; and go hence, having discharged here the penalty of the
greater part of their sins by the ills they have suffered.

15. But enough of consolation. It is time for us now, at last, to
proceed to the exhortation on the subject of avoiding oaths, and to
remove that seeming palliation on behalf of those who swear, which is
but futile, [1319] and useless. For when we bring an accusation
against them, they allege the case of others who do the very same
thing; and they say, "such and such persons swear." Let us then say to
these, Nevertheless; such a man does not swear: and God will give His
judgment concerning thee, from those who do good works; for sinners do
not profit sinners by fellowship in transgressions; but they who
perform what is right condemn sinners. [1320] For they who gave not
Christ food, or drink, were many; but they rendered no aid to each
other. [1321] Similar also was the case of the five virgins, who found
no pardon from companionship, [1322] but being condemned by a
comparison with those who had acted wisely, both these and the former
were alike punished.

16. Dismissing then this argument of frigid self-deception, let us not
look at the case of those who fall, but at those who fashion their
conduct rightly; and let us endeavour to carry along with us a memento
of the present fast when it is over. And as it often happens when we
have purchased a vestment, or a slave, or a precious vase, we recall
again the time when we did so, and say to each other, "That slave I
purchased at such a festival; that garment I bought at such a time;"
so, in like manner, if we now reduce to practice this law, we shall
say, I reformed the practice of swearing during that Lent; for till
then I was a swearer; but from barely hearing an admonition, I have
abstained from the sin.

But "the custom," it may be objected, "is a hard thing to be
reformed." I know it is; and therefore am urgent to throw you into
another custom, which is good and profitable. For when you say, it is
difficult for me to abstain from what is habitual; for that very
reason, I say, you should make haste to abstain, knowing for certain,
that if you once [1323] make another custom for yourself of not
swearing, you will want no labour afterwards. Which is the more
difficult thing; not to swear, or to remain the whole day without
food; and to shrivel up [1324] on water-drinking, and meagre diet? It
is evident that the latter surpasses the former; yet, notwithstanding,
custom has made this matter so possible and easy of execution, that
when the fast comes round, although any one should exhort a thousand
times, or as frequently constrain and compel one to partake of wine,
or taste of any other of those things which are forbidden during
fasts, yet a man would prefer to suffer anything, rather than touch
the prohibited article of food; [1325] and that not for want of relish
for the table, nevertheless, we bear it all with fortitude, from the
habit of our conscience. And the case will be the same in regard to
oaths; and just as if now, any one were to impose ever so great
necessity, you would remain immovable, holding fast the habit; [1326]
so also in that case, if any one should urge you ten thousand times,
you would not depart from your custom.

18. When you go home, therefore, discourse of all these things with
those who are in your house; and as many persons often do, when they
come back from a meadow, having plucked there a rose, or a violet, or
some flower of that kind, they return twisting [1327] it about with
their fingers; and as some, again, when they quit the gardens to go
home, take with them branches of trees, with their fruit upon them;
and as others, moreover, from sumptuous feasts, carry away leavings of
the entertainment for their dependents; so indeed do thou, departing
from hence, take an exhortation home to thy wife, thy children, and
all thine household. For this admonition is more profitable than the
meadow, the garden, or the banquetting table. These roses never
wither; these fruits never drop off; these dainties never corrupt. The
former yield a temporary delight; but the latter a lasting advantage,
not only after this reformation has taken place, but in the very act
of reforming. For think what a good practice this would be, having
dismissed all other matters public or private, to discourse [1328]
only of the divine laws continually, at the table, in the forum, and
in your other meetings. Would we give our attention to these things,
we should say nothing of a dangerous or injurious nature, nor should
we sin unwittingly. Giving our leisure to discourse respecting these
things, we should be able to withdraw our soul even from this
despondency that hangs over us, instead of looking with so much
anxiety as we do, whilst we say one to another, "Hath the Emperor
heard what hath happened? Is he incensed? What sentence hath he
pronounced? [1329] Hath any one petitioned him? What? Will he himself
endure to destroy utterly a city so great and populous?" Casting these
and all such cares upon God, let us be anxious only as to what He hath
commanded! Thus shall we rid ourselves of all these sorrows; and
although ten only among us should succeed, the ten would quickly
become twenty; the twenty fifty; the fifty a hundred; the hundred a
thousand; the thousand all the city. And just as when ten lamps are
lighted, one may easily fill the whole house with light, so also with
respect to right actions; should only ten act rightly, we shall light
up a general flame throughout the city, to shine forth, and to procure
us safety. For not so naturally does the fire, when it falls upon a
forest, kindle the neighbouring trees successively, as will the
emulation for virtue, when it seizes upon a few minds, be mighty in
its progress to diffuse itself through the whole community.

19. Give me cause, then, to exult over you both in the present life,
and at that future Day, when those to whom talents have been
entrusted, shall be summoned! Your good reputation is a sufficient
reward for my labours; and if I see you living in piety, I have all I
wish. Do, then, what yesterday I recommended, and to-day will repeat,
and will not cease to say it. Fix a penalty for those who swear; a
penalty which is a gain, and not a loss; and prepare yourselves
henceforth so as you may give us a proof of success. For I shall
endeavour to hold a long conversation with each of you, when this
assembly is dismissed; in order that in the continuance of discourse I
may discover the persons who have been acting rightly, and those who
have not. [1330] And if I find any one still swearing, I shall make
him manifest to all who are amended, that by reproving, rebuking, and
correcting, we may quickly deliver him from this evil habit. For
better it is that he should amend through being reproached here, than
that he should be put to shame, and punished, in the presence of the
whole assembled universe, on that Day, when our sins shall be revealed
to the eyes of all men! But God forbid that any in this fair assembly
should appear there suffering such things! but by the prayers of the
holy fathers, [1331] correcting all our offences, and having shown
forth the abundant fruit of virtue, may we depart hence with much
confidence, through the grace and lovingkindness of our Lord Jesus
Christ, through whom, and with whom, be glory to the Father together
with the Holy Spirit, for ever and ever. Amen.

Footnotes

[1277] S. Ign. ad Pol. c. 2.
[1278] i.e., from the Church.
[1279] rhope.
[1280] 1 Tim. i. 9.
[1281] Rom. xiii. 1.
[1282] en tais oikiais ton xulon hai himantoseis, literally,
"strappings of beams;" or "bondings of the timbers."
[1283] litai.
[1284] 1 Cor. x. 13.
[1285] Heb. xiii. 5; Josh. i. 5.
[1286] to stratopedon. The common Lexicons quote only Can. 7, of
Sardica for the use of this word, to signify the court of an Emperor.
Due Cange, Gloss. Med. Gr., shews it to be common, quoting St. Basil,
Ep. 127, al. 59, &c.; St. Athanasius, Apol. ad Constantium, c. 4, St.
Macar. Hom. XV. p. 213 (1st ed.) sec. 30, and other passages. The term
is accounted for by the acknowledged dependence of the Emperors on the
army, and their constantly having a strong guard about them. Compare
our expression, "head-quarters" to denote the seat of government.
Theodosius was now at Constantinople.
[1287] fn(TM)stesen.
[1288] Tillemont, Theodos. art. vi., mentions a law of his against
holding criminal processes in Lent, and one deferring all executions
thirty days. The massacre of Thessalonica, for which St. Ambrose
caused him to do penance, occurred after the date of these Homilies,
and that event forms a striking comment on Hom. III. 6. St. Ambrose
then required him to renew the last-mentioned law.
[1289] eulogias. This word, rendered benedictionem by the Latin
translator, meant according to Bingham the very same as the Eucharist
in the more ancient writers, and is always so applied by Cyril of
Alexandria, and Chrysostom. In after times, he further observes, that
this term was applied to portions of bread blessed, but distinct from
the Eucharist (being the residue of that brought for consecration),
which was given to those who were not prepared to communicate, b. xv.,
c. iv., sec. 3, vol. v., p. 155, new Ed. The term was evidently
derived from the Apostolic phraseology, to poterion tes eulogias, 1
Cor. x. 16. It is used in the plural, for portions of the consecrated
bread, both at communion, and when reserved to be sent to the sick, or
to other churches.
[1290] M. (and Ben. and Bas. Tr. apparently) read ouk zlatton ton
prot(TM)ron /=lethest(TM)ran; "not less the true one than those
aforesaid." This use of the comparative, however, seems unusual.
[1291] hupopiEURzon, the same word as used by St. Paul, 1 Cor. ix. 27,
which alludes to the bruising of the face, or the parts under the eye,
in the Greek games of boxing. Some read hupopi(TM)zon, "pressing
down," as indeed do some copies of the text and commentators, and
among them St. Chrysostom ad loc., but this has less authority in its
favor.
[1292] Rom. xii. 14; Matt. vii. 14.
[1293] This word may perhaps belong to the whole series of penances.
St. Chrysostom is not recommending such austerities at all, but urging
them to imitate in some measure a life which they already honored and
esteemed holy. See on Rom. xiv. 23, Hom. XXVI. fin., where he accuses
them of leaving religion to monks and hermits. Also on Rom. viii. 11,
Hom. XIII. Mor. Tr. p. 229.
[1294] Numb. xi. 5, xiv. 4, &c.
[1295] Eccles. i. 9.
[1296] 1 Cor. xv. 31.
[1297] 1 Pet. xi. 19, 20: "for it" in this text is not in the
original, as is marked by the italics in our version.
[1298] holokleron. He seems to mean a reward as full as if he had
suffered for God. See on Rom. v. 11, Hom. IX.
[1299] Matt. x. 28.
[1300] Job i. 21; 1 Tim. vi. 7.
[1301] paramuthias. See Hom. II. 19; also Hom. IV. (2).
[1302] /=p(TM)labes. See Hom. I. 22.
[1303] Luke xvi. 25.
[1304] Ecclus. iv. 3.
[1305] phronemata.
[1306] Dan. viii. 10. The rivers (or as some read river) of fire. This
expression is taken from Dan. viii. 10, as appears by the coincidence
of oelketai, Hom. V. on Rom. ii. 16, and heilken in LXX. In Hom. de
Perf. Car. near the end, Ben. vi. 298, E., he speaks of the fabled
rivers of the heathen as a shadow of truth. So Greg. Naz. in Jul, inv.
ii., Or. v. 38, Ben. (iv. 46, p. 132, Col.).
[1307] See on 1 Cor. iii. 12, Hom. IX. (1).
[1308] Or it.
[1309] philosophein, which is a favorite word of St. Chrysostom, and
which he seems to use in a variety of passages to express the nobler
emotions of the mind.
[1310] Dan. iii. 26.
[1311] Dan. iii. 15.
[1312] kat(TM)lusan.
[1313] Dan. iii. 28.
[1314] Ecclus. xliv. 17, on Rom. i. 8, Hom. II.
[1315] Dan. iii. 28.
[1316] Isa. lix. 2
[1317] Isaiah xxvi. 12, LXX., the Eng. V. is, "Thou hast wrought all
our works in us." Compare, however, Isa. i. 5, xl. 2, liv. 8; Dan. ix.
12, 16; Lev. xxvi. 34; 2 Chron. xxxvi. 21.
[1318] It was the common opinion of the Greek Fathers, that the fire
of the day of judgment would cause severe suffering to some of those
who would be finally saved, and that this might be mitigated by a
severe repentance, and in some degree by suffering here, and by the
prayers of others. St. Chrys. on Phil. i. 24; Hom. III. Mor. Orig. on
Ps. xxxvi. (al. xxxvii.) v. 8; Ben. ii. 661, D.; St. Cyr. Catech. xv.
(9); Greg. Nyss. Or. de Mort. ed. 1638, t. iii. 634, d. speaks of a
cleansing fire. But in Or. de fun. Pulcheriæ, p. 460, he says, "Such a
soul, having nothing for which to be judged, fears not Hell, dreads
not Judgment. It abides free from fear and astonishment, no evil
conscience causing a fear of Judgment." However, St. Chrys. on 1 Cor.
iii. 15, Hom. IX. explains the being saved as by fire of remaining
undestroyed in eternal torment. This last exposition is attributed to
"the Greeks" by Bellarmine, de Purg. lib. i. c. 5, having been
defended by them in the discussion on Purgatory preliminary to the
Council of Florence. Labbe, t. xiii. p. 26-30. It is also held by
Photius, OEcum. ad loc. Theodoret, on 1 Cor. iii., takes the passage
in general to refer to teachers and their work as such, but explains
the words cited of a fiery trial of the teacher's own life. Euseb.
(quoted as Emisen. really a Gall. Bp. of later date), Bibl. Pat. Col.
iii. 549, speaks of rivers of fire (see p. 126); Hom. III. de Epiph.,
OEcumenius on 1 Cor. iii. (doubtfully). Also the Commentary on Isaiah,
attributed to St. Basil, on c. ix. 19; Ben. t. i. p. 554 (cited as his
by Photius), speak of a cleansing by the Judgment fire. Origen, on Ps.
xxxvi. (37) 14, Hom. III. 1, says, "And, as I think, we must all come
to that fire. Though one be Paul or Peter, yet he comes to that fire."
So St. Ambr. on verse 15, sec. 26, of Ezekiel and Daniel, and St. Hil.
on Ps. cxviii. (119) 20, of the Blessed Virgin herself, so applying
Luc. ii. 35. See Cat. Aur. on St. Matt. iii. 11, 12, Tr. p. 104, note
e. St. Greg. Naz. Or. xxxix. c. 19, speaks of Novatians, as "perhaps
to be baptized in the fire of the other world, in that last Baptism,
which is longer and more painful." There is no minutely defined and
universal doctrine on the subject. See on Fleury, b. 19, c. 31.
[1319] psuchran, somewhat as we say, "cold comfort." See Herod. v. i.
108, and note of Baehr., also Dem. de Fals. Leg. 207.
[1320] Comp. Hom. IX. on 1 Cor. iii. and see Matt. xii. 41.
[1321] Matt. xxv. 35.
[1322] Matt. xxv. 10.
[1323] Implied in the aorist, poieses.
[1324] taricheuesthai, Dem. adv. Aristogit. i. 72, of the effect of
long imprisonment, lit. "to be dried like a mummy."
[1325] That this strictness was not quite universal appears from Hom.
IX. 1. The feeling there referred to may have been partly occasioned
by this passage.
[1326] i.e., of fasting.
[1327] Sav. peristr(TM)phontes. Ben. periph(TM)rontes. Thus St.
Francis de Sales recommends "culling flowers" for the day from morning
devotions.
[1328] Deut. vi. 7.
[1329] epsephisato.
[1330] Sav. adds, "and those who have not."
[1331] euchais ton fgion pat(TM)ron. See on Rom. xvi. 24, Hom. XXXII.,
where the translation perhaps ought to be, "These imitators of Paul.
Only let us yield ourselves worthy of such intercession." This
rendering is confirmed by its agreement with Hom. XLIV. on Gen. xix.
29; Ben. iv. 448, 449. But there is a difficulty in it owing to the
reference to St. Paul's departure. This may be explained as a turn of
rhetoric. The passage on Gen. xix. does not define whether saints on
earth or above are spoken of; but from others it is probable he means
the latter. The close of the Homily on St. Meletius, Ben. ii. 522, A.
speaks of such intercession, and that of Hom. in SS. Bernicen and
Prosd. Ben. ii. 645, D. of invoking it. The Homily quoted above, on
the intercession of Abraham, warns men against trusting to prayers of
saints so as to neglect their own life. An expression like that in the
text occurs in a Homily de Sp. Sancto, attributed to St. Chrys. by
Photius, Ben. iii. 799, C.; Origen on Cant. ii. 5, asserts the
intercession of the saints, proving it from 2 Mac. xv. 14, and on
Numb. xxxii., Hom. XXVI. 6, he asks, who doubts it? Hom. I. 7, on
Ezekiel, he invokes an angel, as holding that angels are present,
though in a rhetorical way. Lib. 2, in Job (fin.) sometimes cited as
his, is spurious, and the Com. on Lament. doubtful, and the manner of
invocation looks as if of later date. St. Cyprian, Ep. 57, ad Cornel.
fin. desires that whoever dies first may pray for the other; and de
Hab. Virg. fin. makes a similar request: and so Theodosia in Euseb. de
Mart. Pal. c. 7. In the fourth century, the invocation of departed
saints, or prayer to God for their prayers, becomes common. So
Eusebius, on Ps. lxxviii. (79) takes verse 11, Preserve Thou the sons
of the slain (Heb. of death), i.e., of the martyrs. At the close of
his Com. on Isaiah, he prays just as St. Chrys. in the text. St.
Athanas. ad Marcellin. 31, t. i. p. 1001, says we should sing the
Psalms exactly, "that the inspired writers may know their own words,
and pray with us, or rather, that the Holy Spirit who spoke in them,
hearing the words He dictated to them, may take our part"
(sunantilEURbetai, Comp. Rom. viii. 26). A direct address to the
Blessed Virgin....."Queen, and Mother of God, intercede for us!" is
quoted as his (Serm. in Annunt. t. ii. p. 401), but is spurious, as is
there stated. St. James, of Nisibis, Ser. 4, p. 72, seems to speak of
an angel presenting our prayers, which his editor connects with
Tertullian's Angelus Orationis, de Or. xii. and Tob. xii. 12. St.
Hilary, on Ps. cxxiv. (125) 2, takes the hills (as others constantly
elsewhere), for the saints and angels. On Matt. xxv. p. 736, he says,
"none shall be helped by another's works and merits, because every one
must buy oil for his own lamp." This seems to imply the existence of
the same tendency which St. Chrysostom reproves, as quoted above on
Gen. xix. The Martyr Justina, early in this century, is said by St.
Greg. Naz. Or. xviii. p. 279 (Ben. Or. xxiv. 11, p. 443 d.), to have
implored the aid of the Virgin Mary. In the latter part of the
century, instances are more frequent. St. Cyril of Jerusalem, Cat.
Myst. v. (6), says, "Then we commemorate also those who have fallen
asleep before us, first, patriachs, prophets, apostles, martyrs, that
at their prayers and intervention God would receive our petition." St.
Basil, Hom. on the Forty Martyrs, c. 8, t. 2, p. 155, speaks strongly
of the value of their intercession, and recommends asking it. "Here is
found a pious woman praying for her children, the return of her
husband, his recovery when sick: let your prayers be made with the
martyrs!" To Julian the Apostate, Ep. 360, al. 205, Ben. iii. 462. "I
also receive the holy apostles, prophets, and martyrs, and call on
them to supplication unto God, that through them, that is, through
their mediation, the merciful God may become propitious to me, and a
ransom of my sins may be made and granted." To St. Ambrose, Ep. 197,
al. 55, Ben. iii. 288, he speaks of the relics of a martyr as
protection to those who kept them. St. Ephraim, in Martyres, t. iii.
Gr. Lat. p. 251, has, "Victorious Martyrs, willing sufferers for the
love of your God and Saviour, ye that have boldness of speech toward
the Lord Himself; intreat, holy as ye are, for us that are worthless,
and sinners, and full of listlessness, that the grace of Christ may
come upon us." Some prayers to the Blessed Virgin, calling her the
only hope of sinners, and giving her the titles of our Lord, are
ascribed to him. Such would stand alone in this age, and long after.
But one which has been long known in Latin (ed. Voss, p. 543), has
been generally thought spurious. The last Roman Edition contains more,
but even the mss. from which they are taken seem to ascribe them but
doubtfully to him ("Prayers collected from Holy Scripture, but most of
them from St. Ephraim," &c.), especially as others precede these. He,
however, used invocation freely, though some allowance must be made
for his rich imagination, and his fondness for apostrophe. Thus he
apostrophises Faith, adv. Scrut. Ser. vi. Gr. Lat. iii. 160, 161. "O
Faith! I pray Thee adapt Thy vastness to our littleness! for while we
may not see and measure thee, love can neither rest nor be silent!"
"Come hither, O Faith, Gift of God to the Holy Church, and rest in
this bosom!" Several spurious passages, as from the Christus Patiens
attributed to St. Greg. Naz. l. 2582 (but rejected and objected to by
the Ben. editor), are examined by Mr. Palmer, Letter v. to Dr.
Wiseman. The real practice of St. Greg. Naz. appears in his funeral
oration on St. Basil, Or. xx. fin. p. 373 (Ben. xliii. 82, p. 831).
"But do thou, O divine and sacred head, look on us from above, and
either remove by the intercessions the thorn in the flesh that
chastises us, or persuade us to bear it with fortitude," &c. Or. vi.
ad Greg. Nyss. p. 140 (Ben. xi. 5, p. 245), he says, that martyrs are
"Mediators for attaining a divine state" (th(TM)osis). St. Chrysostom
is of the same date. St. Greg. Nyss. on St. Theodorus, speaks
repeatedly of asking his intercession. "To touch his relics, if any
chance give one the opportunity...Then, shedding on them the tear of
piety and affection, as though to the martyr, appearing in full
presence, they present their entreaty for intercession; beseeching
him, as an attendant* upon God, and invoking him as one who obtains
favors at will," t. iii. p. 580, and so in other parts of the oration;
and in p. 586, he begs him, if need be, to call his brother-martyrs to
his aid. And in the close of his life of St. Ephraim, he both invokes
him, "Remember us all, asking remission for our sins;" and speaks of a
person having invoked his help, in circumstances of danger, with
success. St. Ambrose, de Vid. c. 9, says, "The angels are to be
entreated for us, who are given us for our guard; the martyrs are to
be entreated, whose patronage we may in a manner claim by the pledge
of their bodies. They can pray for our sins, who have washed in their
own blood their own sins, if such they had." These are most of the
authors alleged down to the end of the fourth century, but in most of
the later of them other passages of the same kind appear. Thus the
practice of direct invocation seems to have come in by degrees, and
that chiefly in the course of this century. Some passages relating
merely to the intercession of the saints have been passed over, as
they would rather confuse the view of the subject of seeking it.
Bellarmine, De Sanctis, l. i. c. 19, and Coccius, Thesaur. l. v., art.
4, give collections of passages. See on Fleury, Book 19, c. 31, Tr. p.
202, note k. *doruphoro. A term which shows that an allusion to an
earthly court is intended.
.

Homily VII.

Recapitulation of former exhortations. Sin brought death and grief
into the world, and they tend to its cure. Grief serviceable only for
the destruction of sin. Remarks upon the passage, Gen. 1. 1. "In the
beginning God created the heaven and the earth." It is argued that
God's forethought for man in the work of creation affords grounds of
comfort; and that mercy is shewn even in chastisement, as in the
saying, "Adam, where art thou?" Concluding admonition on the avoidance
of oaths.

1. Yesterday, I discoursed unto your Charity in many words, and upon
many subjects; and if out of this variety, it be not possible for you
to retain all, I wish more particularly to recall to memory the
observation, that God hath implanted the affection grief in our
natures for no other reason but because of sin, and He hath made this
evident from actual experience. For whilst we are grieved and
distressed through the loss of wealth; or by reason of sickness, and
death, and the other evils that befall us, we not only reap no
consolation from our sorrow, but we also increase the force of these
calamities. But if we are in pain and sorrow [1332] for our sins, we
diminish the weight of sin; we make that little which is great; and
very often we blot it all out entirely. Ye should continually remember
this, I repeat, in order that ye may mourn for sin only, and for
nothing besides; and the additional fact, that sin, though it brought
death and sadness into our life, is again destroyed [1333] by both
these; which I have recently made evident. Therefore, let us fear
nothing so much as sin and transgression. Let us not fear punishment,
and then we shall escape [1334] punishment. Even as the Three Children
were not afraid of the furnace, and so escaped from the furnace. Such
indeed it becomes the servants of God to be. For if those who were
brought up under the Old dispensation, when death was not yet slain,
[1335] nor his "brazen gates broken down," nor his "iron bars smitten
in sunder;" [1336] so nobly encountered their end, [1337] how
destitute of all defence or excuse shall we be, if, after having had
the benefit of such great grace, we attain not even to the same
measure of virtue as they did, now when death is only a name, devoid
of reality. For death is nothing more than a sleep, a journey, a
migration, a rest, a tranquil haven; an escape from trouble, and a
freedom from the cares of this present life!

2. But here let us dismiss the subject of consolation; it is the fifth
day we are engaged in speaking words of comfort to your Charity, and
we might now seem to be troublesome. For what hath been already said
is sufficient for those who give heed; but to those who are
pusillanimous it will be no gain, even though we were to add to what
we have said. It is now time to direct our teaching to the exposition
of the Scriptures. For as, if we had said nothing in reference to the
present calamity, one might have condemned us for cruelty, and a want
of humanity; so, were we always discoursing of this, we might justly
be condemned for pusillanimity. Commending then your hearts to God,
who is able to speak [1338] into your minds, and to expel all grief
from within, let us now take up our accustomed manner of instruction;
and that especially since every exposition of Scripture is matter of
comfort and relief. So that, although we may seem to be desisting from
the topic of consolation, we shall again light upon the same subject
by means of Scriptural exposition. For that all Scripture furnishes
consolation to those who give attention to it, I will make manifest to
you from its own evidence. [1339] For I shall not go about among the
Scripture narratives to search out certain arguments consolatory; but
in order that I may make the proof of the matter which I have
undertaken plainer, we will take in hand the book which has to day
been read to us; and bringing forward, if you will, the introduction
and commencement of it, which may especially seem to present no trace
of consolation, but to be altogether foreign to topics of comfort, I
will make that which I affirm evident.

3. What then is this introduction? "In the beginning God made the
heaven and the earth, and the earth was invisible, and unformed,
[1340] and darkness was upon the face of the abyss." [1341] Do these
words seem to some of you incapable of affording consolation under
distress? Is it not an historical narrative, and an instruction about
the creation?

Would you then that I show the consolation that is hidden in this
saying? Arouse yourselves then, and attend with earnestness to the
things which are about to be spoken. For when thou hearest that God
made the heaven, the earth, the sea, the air, the waters, the
multitude of stars, the two great lights, the plants, the quadrupeds,
the swimming and the flying animals, and all things without exception
which thou seest, for thee, and for thy safety and honour; dost thou
not straightway take comfort and receive this as the strongest proof
of the love of God, when thou thinkest that He produced such a world
as this, so fair, so vast and wonderful, for such a puny being as
thyself! When therefore thou hearest that, "In the beginning God made
the heaven and the earth," run not hastily over the declaration; but
traverse in thy mind the breadth of the earth; and reflect how He hath
spread out [1342] so sumptuous and exquisite a table for us, and
provided us with such abundant gladness. [1343] And this is, indeed,
the most marvellous thing, that He gave us not such a world as this in
payment for services done; or as a recompense for good works; but at
the very time He formed us, He honoured our race with this kingdom.
For He said, "Let us make man after our image, and after our
likeness." [1344] What is the sense of this, "after our image, and
after our likeness?" The image of government [1345] is that which is
meant; and as there is no one in heaven superior to God, so let there
be none upon earth superior to man. This then is one, and the first
respect, in which He did him honour; by making him after His own
image; and secondly, by providing us with this principality, not as a
payment for services, but making it entirely the gift of His own love
toward man; and thirdly, in that He conferred it upon us as a thing of
nature. For of governments there are some natural, and others which
are elective;--natural as of the lion over the quadrupeds, or as that
of the eagle over the birds; elective, as that of an Emperor over us;
for he doth not reign over his fellow-servants by any natural
authority. Therefore it is that he oftentimes loses his sovereignty.
For such are things which are not naturally inherent; [1346] they
readily admit of change and transposition. But not so with the lion;
he rules by nature over the quadrupeds, as the eagle doth over birds.
The character of sovereignty is, therefore, constantly allotted to his
race; and no lion hath ever been seen deprived of it. Such a kind of
sovereignty God bestowed upon us from the beginning, and set us over
all things. And not only in this respect did He confer honour upon our
nature, [1347] but also, by the very eminence of the spot in which we
were placed, fixing upon Paradise as our choice dwelling, and
bestowing the gift of reason, and an immortal soul.

4. But I would not speak of these things: for I say that such was the
abundance of God's care, that we may know His goodness, and His love
towards man, not only from the way in which He hath honoured, but also
from the way in which He hath punished us. And this, I especially
exhort you to consider with attention, that God is alike good, not
only whilst He is treating us with honour and beneficence, but also
whilst He is punishing and chastising. And whether we should have to
carry on our contest and combat against the heathen, or against the
heretics, respecting the lovingkindness and goodness of God, we shall
make His goodness evident, not only from the cases in which He bestows
honour, but also from the cases in which He inflicts punishment. For
if He is good only whilst honouring us, and not good whilst punishing
us, He were but half good. But this is not the case. God forbid! Among
men this may probably happen, when they inflict punishments in anger
and passion; but God being free from passion, whether He exercise
kindness, or whether He punish, He is alike good. Nor less does the
threat of hell serve to show His goodness, than the promise of the
kingdom. [1348] But how? I answer. If He had not threatened hell, if
He had not prepared punishment, there are not many who would have
attained the kingdom. [1349] For the promise of good things doth not
so strongly induce the multitude to virtue; as doth the threat of evil
things compel by fear, and arouse them to the care of the soul. So
that, although hell be the opposite of the kingdom of heaven, yet each
hath respect to the same end--the salvation of men; the one alluring
to itself, the other driving them towards its opposite, and by the
operation of fear correcting those who are carelessly disposed.

5. I do not enlarge upon this subject without reason; but because
there are many who often, when famines, and droughts, and wars take
place, or when the wrath of an Emperor overtakes them, or when any
other unexpected events of this kind happen, deceive the simpler class
by saying, that these things are unworthy of the Providence of God.

I am therefore compelled to dwell on this part of my discourse, that
we may not be beguiled by words, but that we may plainly perceive,
that whether He brings upon us a famine, or a war, or any calamity,
whatsoever, He doth it out of His exceeding great care and kindness.
For even those fathers, who especially love their offspring, will
forbid them the table, and inflict stripes, and punish them by
disgrace, and in endless other ways of this kind correct their
children when they are disorderly; yet are they nevertheless fathers,
not only while doing them honour, but when acting thus; yea, they are
preeminently fathers when they act thus. [1350] But if men, who are
frequently carried away beyond what is meet by the force of angry
feelings, are yet held to punish those whom they love, not from
cruelty and inhumanity, but from a kind care and regard; much rather
is it proper to be thus minded concerning God; who in the exceeding
abundance of His goodness, far transcends every degree of paternal
fondness. And that you may not suppose that what I say is a mere
conjecture, let us, I pray you, direct our discourse to the Scripture
itself. When man, then, had been deceived and beguiled by the wicked
demon, let us observe how God treated him, after his committing so
great a sin. Did He then altogether destroy him? Yet the reason of the
thing in justice demanded this, that one who had displayed nothing
that was good, but, after enjoying so much favour, had waxed wanton
even from the very first, should be made away with, and utterly
destroyed; yet God acted not so; neither did He regard with disgust
and aversion him who had been so ungrateful towards his Benefactor,
but He comes to him as a physician cometh to a sick man.

6. Do not, O beloved, pass over unthinkingly, what has just been said!
but consider what an act it was, not to send an angel, or archangel,
or any other of his fellow-servants, but that the Lord Himself should
have descended to him who had fallen from the right way, and should
have raised him when thus cast down; and should have approached him,
One to one, [1351] as a friend comes to a friend when he is
unfortunate, and is plunged in great distress! For that He acted thus
out of His great kindness, the very words too which He spake to him
evidently show His ineffable affection. And why do I say, all the
words? The first utterance signifies at once His tenderness. For He
said not, what it was probable a person treated so contemptuously
would say, "O wicked, yea most wicked man! When thou hadst enjoyed so
great favour from Me, and hadst been honoured with such a sovereignty,
being exalted above all the creatures upon the earth for no merit of
thine own; and having received in actual deeds the pledges of My care,
and a true manifestation of My Providence, didst thou esteem a wicked
and pestiferous demon, the enemy of thy salvation, to be worthy of
more credit than thy Lord and Benefactor? What proof did he give of
regard for thee, like that which I have done? Did I not make for thee
the heaven, the earth, the sea, the sun, the moon, and all the stars?
For truly none of the angels needed this work of creation; but for
thee, and for thy recreation, I made so great and excellent a world;
and didst thou esteem mere words alone, a false engagement, and a
promise full of deceit, as more worthy to be believed than the
kindness and providence that was manifested by deeds; that thou gavest
thyself over to him, and didst trample My laws under foot!" These
words, and more of this kind, one who had been treated contemptuously
would probably say. But God acted not so; but quite in the contrary
manner. For by His first word He at once raised him up from his
dejection, and gave the fearful and trembling man confidence, by being
the first Himself to call him, or rather, not by merely calling him
first, but by addressing him by his own familiar appellation, and
saying, "Adam, where art thou?" Thus He shewed His tenderness, and the
great regard He had for him. For ye must all know, that this is a mark
of intimate friendship. [1352] And thus those who call upon the dead
are wont to do, continually repeating their names. And so, on the
other hand, those who entertain hatred and enmity against any, cannot
bear to mention the very names of those who have aggrieved them. Saul,
for instance, though he had sustained no injury from David, but had
wronged him exceedingly, since he abhorred and hated him, could not
endure to mention his proper name; but when all were seated together,
not seeing David to be present, what said he? He said not, "Where is
David? but, `Where is the son of Jesse?'" [1353] calling him by his
father's name. And again, the Jews did the same with respect to
Christ, for since they abhorred and hated Him, they did not say,
"Where is Christ?" [1354] but, "Where is that man?" [1355]

7. But God, willing to show even by this that sin had not quenched His
tenderness, nor disobedience taken away His favor toward him, and that
He still exercised His Providence and care for the fallen one, said,
"Adam, where art thou?" [1356] not being ignorant of the place where
he was, but because the mouth of those who have sinned is closed up;
sin turning the tongue backward, and conscience taking hold of it; so
that such persons remain speechless, held fast in silence as by a kind
of chain. And God wishing therefore to invite him to freedom of
utterance, and to give him confidence, and to lead him to make an
apology for his offences, in order that he might obtain some
forgiveness, was Himself the first to call; cutting off much of Adam's
distress by the familiar appellation, and dispelling his fear, and
opening by this address the mouth that was shut. Hence also it was
that he said, "Adam, where art thou?" "I left thee," saith he, "in one
situation, and I find thee in another. I left thee in confidence and
glory; and I now find thee in disgrace and silence!" And observe the
care of God in this instance. He called not Eve;--He called not the
serpent,--but him who had sinned in the lightest degree of all, he
brings first to the tribunal, in order that beginning from him who was
able to find some degree of excuse, He might pass a more merciful
sentence, even against her who had sinned the most. And judges,
indeed, do not deign to make inquiry in their own person of their
fellow-servants, and those who are partakers of a common nature with
them, but putting forward some one of their attendants to intervene,
they instruct him to convey their own questions to the criminal; and
through him they say and hear whatever they wish, when they examine
the offenders. [1357] But God had no need of a go-between in dealing
with man; but Himself in His own person at once judges and consoles
him. And not only this is wonderful, but also that he corrects the
crimes that had been committed. For judges in general, when they find
thieves and grave-robbers, [1358] do not consider how they may make
them better, but how they may make them pay the penalty of the
offences committed. But God, quite on the contrary, when He finds a
sinner, considers not how He may make him pay the penalty, but how He
may amend him, and make him better, and invincible [1359] for the
future. So that God is at the same time a Judge, a Physician, and a
Teacher; for as a Judge He examines, and as a Physician He amends, and
as a Teacher He instructs those who have sinned, directing them unto
all spiritual wisdom.

8. But if one short and simple speech thus demonstrates the care of
God, what if we should read through this whole judgment, and unfold
its entire records? Seest thou how all Scripture is consolation and
comfort? But of these records we will speak at a befitting season;
before that, however, it is necessary to state at what time this Book
was given; for these things were not written in the beginning, nor at
once when Adam was made, [1360] but many generations afterwards; and
it were worth while to enquire for what reason this delay took place,
and why at length they were given to the Jews only, and not to all
men; and why written in the Hebrew tongue; and why in the wilderness
of Sinai? For the Apostle doth not mention the place merely in a
cursory manner; but shews that in that circumstance too there was a
great subject of contemplation for us, when he saith to us: "For these
are two covenants, the one from Mount Sinai, which gendereth to
bondage." [1361]

9. Other things too besides these it were to our purpose to enquire
into. But I see that the time doth not permit us to launch our
discourse upon so wide a sea; wherefore prudently reserving these to a
fit season, we would again address you on the subject of abstinence
from oaths; and we would entreat your Charity to use much diligence
respecting this matter. For what is it but an absurdity, that not even
a servant dares to call his master by name, nor to mention him
unceremoniously, and casually, but that he should everywhere bandy
about the name of the Lord of Angels familiarly with much irreverence!
And if it be necessary to take the book of the Gospel, thou receivest
it with hands that have been first washed; and fearfully and
tremblingly, with much reverence and devotion; and dost thou
unceremoniously bandy about upon thy tongue the Lord of the Gospel?
Dost thou desire to learn how the Powers above pronounce that Name;
with what awe, with what terror, with what wonder? "I saw the Lord,"
saith the prophet, "sitting upon a throne, high, and lifted up; around
Him stood the Seraphim; and one cried unto another, and said, Holy,
Holy, Holy, Lord God of Sabaoth; the whole earth is full of His
glory!" [1362] Perceivest thou, with what dread, with what awe, they
pronounce that Name, whilst glorifying and praising Him? But thou, in
thy prayers and supplications, callest upon Him with much
listlessness; when it would become thee to be full of awe, and to be
watchful and sober! But in oaths, where it is wholly unsuitable that
this wonderful Name should be introduced, there thou makest a long
string of divers forms of imprecation! What pardon then, or what
excuse shall we have, howsoever we may plead this "custom"? It is
said, that a certain heathen orator, by a kind of foolish habit, was
continually moving his right shoulder as he went along. [1363] He
conquered this habit, however, by fastening sharp knives on each side
over his shoulders, so that the fear of being cut controlled the
member in its unseasonable movement by fear of the wound! Do thou too,
then, act thus with regard to thy tongue, and instead of the knife,
suspend over it the fear of God's chastisement, and thou wilt
assuredly get the better! For it seems impossible, utterly impossible,
that those should ever be overcome, who are solicitous and earnest
about this, and really make it their business.

10. Ye applaud what is now said, but when ye have amended, ye will
applaud in a greater degree not only us, but also yourselves; and ye
will hear with more pleasure what is spoken; and ye will call upon God
with a pure conscience, who is so sparing of thee, O man! that He
saith, "Neither shalt thou swear by [1364] thy head." [1365] But thou
so despisest Him as to swear even by His glory. "But what shall I do,"
saith one, "with those who impose necessity on me?" What kind of
necessity can there be, O man? Let all men understand that thou wilt
choose to suffer anything rather than transgress the law of God; and
they will abstain from compelling thee. For as a proof that it is not
an oath which rendereth a man worthy of credit, but the testimony of
his life, the uprightness of his conversation, and his good
reputation, many have often split their throats with swearing, and yet
have been able to convince no one; whereas others by a mere expression
of assent, have been esteemed more deserving of belief than they who
swore never so much. Knowing, therefore, all these things, and placing
before our eyes the punishment that is in store for those who swear,
as well as for those who swear falsely, let us abstain from this evil
custom, that advancing from hence to the correction of what remains,
we may enjoy the blessedness of the life to come, which God grant that
we may all be found worthy to obtain, by the grace and love toward man
of our Lord Jesus Christ, through Whom and with Whom to the Father
with the Holy Ghost be glory, and power, and honour, now and ever, and
world without end. Amen.

Footnotes

[1332] St. Greg. Nyss. de Beat. iii. t. i. 781.
[1333] Or. in funere Pulcheriæ, t. iii. 460.
[1334] diapheuxometha
[1335] Hos. xiii. 14, which, however, is less clear in LXX.
[1336] Ps. cvii. 16; Isa. xlv. 2.
[1337] Or, "defied death," katetolmesan tes teleutes.
[1338] See Isa. xl. 2, Heb. and LXX.
[1339] autothen.
[1340] Or, unfurnished, E.V., without form, and void. This rendering
came in with the Genevan Bible. All the previous translations had
void, and empty. Perhaps by the term void, was meant just the same as
the Septuagint /=kataskeuastos. The word Bohu, which occurs Deut.
xxxii. 10, and Ps. cvii. 40, is in both cases rendered a waste, or
wilderness. See Dr. Buckland's Bridgewater Treatise, c. 2, and notes.
[1341] Gen. i. 12, LXX.
[1342] /=neken, "sent up," i.e., "caused to grow."
[1343] euphrosunen. Comp. Acts xiv. 17. Filling our hearts with food
and gladness.
[1344] Gen. i. 26.
[1345] This of course does not exclude, but rather implies, an
intrinsic resemblance. See St. Cyr. Cat. xii. (3), and xiv. (5); St.
Aug. De C. D. xi. 26, xii. 23; Conf. xiii. 12; St. Greg. Nyss. on the
text, t. ii. p. 22 sqq.
[1346] So "nature" was usually understood. Arist. Eth. ii. 1. "Nothing
that is by nature is made otherwise by habit; e.g., a stone tends
downwards by nature, and cannot be habituated to tend upwards."
[1347] Or, kind.
[1348] Gal. iii. 24.
[1349] 1 Tim. i. 9. St. Greg. Nyss. on the Beatitudes, Or. 3, t. i. p.
781, explains Blessed are they that mourn; first, of those whom the
fear of hell causes to mourn for their sins; secondly, of those who
mourn for their present exclusion from the good things they hope for
hereafter. See on Rom. xiv. 13, Hom. XXV.
[1350] Heb. xii. 9.
[1351] monon pros monon. There being no third party present.
[1352] Thus Thetis, Il. i. 361, and throughout Homer ek t onomaze
expresses affection; the scholiast, however, explains the word of
merely speaking at length, which seems almost absurd.
[1353] 1 Kings xx. 27.
[1354] From this peculiar illustration it would seem, that St.
Chrysostom supposed the term Christ to have been one of the familiar
names by which our Saviour was known. But the term Jesus of Nazareth
seems to have been His more general and distinctive appellation;
though it by no means follows that He was not as familiarly known by
the title of Christ among His followers, and addressed as such,
especially after Peter's confession. (See John iv. 22; Matt. xxvii.
17, contrasted with verse 63.)
[1355] John vii. 11.
[1356] Gen. iii. 9, LXX.
[1357] What it was to be brought to the bar in those days may be seen
in Hom. XIII.
[1358] A common crime then, probably from the richness of burials. See
on Rom. vi. 18, Hom. XI.
[1359] /=cheiroton, i.e., to the adversary. See Hom. I, and
euchsiroton, Hom. VIII. (2).
[1360] genom(TM)nou. This seems the usual meaning, as Plut. Mor. p.
109 (cit. Steph.) /=ll oiei su diaphoran einai e me g(TM)nesthas e
g(TM)nomenon /=pog(TM)nesthai; but Luc. ix. 36, g(TM)nesthai seems to
mean the completion of an event. He is speaking, however, of the whole
Bible, or at least the Pentateuch, not merely of the history of the
Fall, as appears from the sequel. Hom. VIII. 2, and the general
argument of those which follow.
[1361] Gal. iv. 24.
[1362] Is. vi. 3.
[1363] Demosthenes. Libanius says that it was in speaking he did this,
and that he cured himself by hanging a sword before his shoulder in
his private practice. Life of Dem. in Orat. Att. t. iv. and so
Plutarch. St. Chrys. mentions him also on St. Matt. Hom. XVII. Ben. p.
232a., badizon may possibly be applied to the course of a speech.
[1364] kata, "against," and so on St. Matt. Hom. XVII., Ben. p. 228e.,
but Griesbach gives no reading except en.
[1365] Matt. v. 36.